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2 CHROICLES 21 COMMETARYEDITED BY GLE PEASE
1 Then Jehoshaphat rested with his ancestors and was buried with
them in the City of David. And Jehoram his son succeeded him as
king.
BARES, "Jehorams sole reign now began. (See 2Ki_8:16 note). His
eight years 2Ch_21:5 must be counted from the time of his
association, in his fathers 23rd year.
GILL"Now Jehoshaphat slept with his fathers,.... See Gill on
1Ki_22:50.
HERY 1-5, "We find here,
I. That Jehoshaphat was a very careful indulgent father to
Jehoram. He had many sons, who are here named (2Ch_21:2), and it is
said (2Ch_21:13) that they were better than Jehoram, had a great
deal more wisdom and virtue, and lived up to their education, which
he went counter to. They were very hopeful, and any of them more
fit for the crown than he; and yet, because he was the first-born
(2Ch_21:3), his father secured the kingdom to him, and portioned
his brethren and disposed of them so as that they would be easy and
give him no disturbance; as Abraham, when he made Isaac his heir,
dismissed his other children with gifts. Herein Jehoshaphat was
very kind and fair to his son, which might have obliged him to be
respectful to him, and tread in the steps of so good a father. But
it is no new thing for the children that have been most indulged by
their parents to be least dutiful to them. Whether in doing this he
acted wisely and well for his people, and was just to them, I
cannot say. His birthright entitled him to a double portion of his
father's estate, Deu_21:17. But if he appeared utterly unfit for
government (the end of which is the good of the people), and likely
to undo all that his father had done, it would have been better
perhaps to have set him aside, and taken the next that was hopeful,
and not inclined as he was to idolatry. Power is a sacred thing,
with which men may either do much good or much hurt; and therefore
Detur digniori - Let him that deserves it have it. Salus populi
suprema lex - The security of the people is the first
consideration.
II. That Jehoram was a most barbarous brother to his father's
sons. As soon as he had settled himself in the throne he slew all
his brethren with the sword, either by false accusation, under
colour of law, or rather by assassination. By some wicked hand
or
-
other he got them all murdered, pretending (it is likely) that
he could not think himself safe in the government till they were
taken out of the way. Those that mean ill themselves are commonly,
without cause, jealous of those about them. The wicked fear where
no fear is, or pretend to do so, in order to conceal their malice.
Jehoram, it is likely, hated his brethren and slew them for the
same reason that Cain hated Abel and slew him, because their piety
condemned his impiety and won them that esteem with the people
which he had lost. With them he slew divers of the princes of
Israel, who adhered to them, or were likely to avenge their death.
The princes of Judah, those who had taught the good knowledge of
the Lord (2Ch_17:7), are here called princes of Israel, as before
fathers of Israel (2Ch_19:8), because they were Israelites indeed,
men of integrity. The sword which the good father had put into
their hands this wicked son sheathed in their bowels. Woe unto him
that thus foundeth a kingdom in blood (Hab_2:12); it will prove a
foundation that will sink the superstructure.
JAMISO 1-4, "2Ch_21:1-4. Jehoram succeds Jehoshaphat.
Jehoshaphat slept with his fathers ... Jehoram ... reigned The
late king left seven sons; two of them are in our version named
Azariah; but in the Hebrew they appear considerably different, the
one being spelt Azariah, and the other Azariahu. Though Jehoshaphat
had made his family arrangements with prudent precaution, and while
he divided the functions of royalty in his lifetime (compare
2Ki_8:16), as well as fixed the succession to the throne in his
oldest son, he appointed each of the others to the government of a
fenced city, thus providing them with an honorable independence.
But this good intentions were frustrated; for no sooner did Jehoram
find himself in the sole possession of sovereign power than, from
jealousy, or on account of their connections, he murdered all his
brothers, together with some leading influential persons who, he
suspected, were attached to their interest, or would avenge their
deaths. Similar tragedies have been sadly frequent in Eastern
courts, where the heir of the crown looks upon his brothers as his
most formidable enemies, and is therefore tempted to secure his
power by their death.
K&D, "2Ch_21:1-3Jehoshaphat's death, and the slaughter of
his sons by Joram. - 2Ch_21:2, 2Ch_21:3.
Joram had six brothers, whom their father had plentifully
supplied with means of subsistence - presents in silver, gold, and
precious things - in the fenced cities of Judah; i.e., he had made
them, as Rehoboam also had made his sons, commandants of
fortresses, with ample revenues; but the kingdom he gave to Joram
as the first-born. Among the six names two Azariah's occur, - the
one written Azarjah, the other Azarjahu. Jehoshaphat is called king
of Israel instead of king of Judah, because he as king walked in
the footsteps of Israel, Jacob the wrestler with God, and was a
true king of God's people.
COFFMA, "JEHORAM; WICKED SO-I-LAW OF AHAB; RULES JUDAH
V. JEHORAM (949-942 B.C.)
"This chapter is a commentary on the man who married the
daughter of Ahab and Jezebel, and who walked in their ways (2
Chronicles 21:6). It describes his
-
viciousness and his apostasy (2 Chronicles 21:1-11), and God's
condemnation of him through the prophet Elijah, and the failures
both national and personal that overwhelmed him as a result (2
Chronicles 21:12-20)."[1]
His evil wife was Athaliah who in time also became a ruler of
Judah. She attempted to destroy completely the house of David and
almost, but not quite, succeeded in doing so. She was, in many
respects, a carbon copy of her evil mother Jezebel. Athaliah was
never accepted by Judah, and her name was never included in the
list of Judah's legitimate rulers.
THE DEATH OF JEHOSHAPHAT AD SUCCESSIO OF JEHORAM
"And Jehoshaphat slept with his fathers, and was buried with his
fathers in the city of David: and Jehoram his son reigned in his
stead. And he had brethren, the sons of Jehoshaphat: Azariah, and
Jehiel, and Zechariah, and Azariah, and Michael, and Shephaliah;
all these were the sons of Jehoshaphat king of Israel. And their
father gave them great girls, of silver, and of gold, and of
precious things, with fortified cities in Judah: but the kingdom
gave he to Jehoram, because he was the first-born."
"Azariah ... Azariah" (2 Chronicles 21:2). "These names are
written differently in the Hebrew: Azarjah and Azarjahu."[2] It is
not clear why the translators rendered the two names alike. On the
strange identification of Jehoshaphat as king of Israel (2
Chronicles 21:2), this designation was correct, because Judah was
indeed the true Israel; and those northern tribes who called
themselves Israel were no longer part of God's true Israel.
TRAPP, "2 Chronicles 21:1 ow Jehoshaphat slept with his fathers,
and was buried with his fathers in the city of David. And Jehoram
his son reigned in his stead.
Ver. 1. And Jehoram his son reigned.] Than whom a worse could
hardly be found: but as the Constantinopolitans were told, that for
their wickedness they were justly plagued with a Phocas; so were
these perverse Hierosolymitans with a Jehoram.
EBC, "JEHORAM, AHAZIAH, AD ATHALIAH: THE COSEQUECES OF A FOREIG
MARRIAGE
2 Chronicles 21:1-20; 2 Chronicles 22:1-12; 2 Chronicles
23:1-21
THE accession of Jehoram is one of the instances in which a
wicked son succeeded to a conspicuously pious father, but in this
case there is no difficulty in explaining the phenomenon: the
depraved character and evil deeds of Jehoram, Ahaziah, and Athaliah
are at once accounted for when we remember that they were
respectively the son-in-law, grandson, and daughter of Ahab, and
possibly of Jezebel. If,
-
however, Jezebel were really the mother of Athaliah, it is
difficult to believe that the chronicler understood or at any rate
realized the fact. In the books of Ezra and ehemiah the chronicler
lays great stress upon the iniquity and inexpediency of marriage
with strange wives, and he has been careful to insert a note into
the history of Jehoshaphat to call attention to the fact that the
king of Judah had joined affinity with Ahab. If he had understood
that this implied joining affinity with a Phoenician devotee of
Baal, this significant fact would not have been passed over in
silence. Moreover, the names Athaliah and Ahaziah are both
compounded with the sacred name Jehovah. A Phoenician
Baal-worshipper may very well have been sufficiently eclectic to
make such use of the name sacred to the family into which she
married, but on the whole those names rather tell against the
descent of their owners from Jezebel and her Zidonian
ancestors.
We have seen that, after giving the concluding formula for the
reign of Jehoshaphat, the chronicler adds a postscript narrating an
incident discreditable to the king. Similarly he prefaces the
introductory formula for the reign of Jehoram by inserting a cruel
deed of the new king. Before telling us Jehorams age at his
accession and the length of his reign, the chronicler relates the
steps taken by Jehoram to secure himself upon his throne.
Jehoshaphat, like Rehoboam, had disposed of his numerous sons in
the fenced cities of Judah, and had sought to make them quiet and
contented by providing largely for their material welfare: "Their
father gave them great gifts: silver, gold, and precious things,
with fenced cities in Judah." The sanguine judgment of paternal
affection might expect that these gifts would make his younger sons
loyal and devoted subjects of their elder brother; but Jehoram, not
without reason, feared that treasure and cities might supply the
means for a revolt, or that Judah might be split up into a number
of small principalities. Accordingly when he had strengthened
himself he slew all his brethren with the sword, and with them
those princes of Israel whom he suspected of attachment to his
other victims. He was following the precedent set by Solomon when
he ordered the execution of Adonijah; and, indeed, the slaughter by
a new sovereign of all those near relations who might possibly
dispute his claim to the throne has usually been considered in the
East to be a painful but necessary and perfectly justifiable act,
being, in fact, regarded in much the same light as the drowning of
superfluous kittens in domestic circles. Probably this episode is
placed before the introductory formula for the reign because until
these possible rivals were removed Jehorams tenure of the throne
was altogether unsafe.
For the next few verses [2 Chronicles 21:5-10; Cf. 2 Kings
8:17-22] the narrative follows the book of Kings with scarcely any
alteration, and states the evil character of the new reign,
accounting for Jehorams depravity by his marriage with a daughter
of Ahab. The successful revolt of Edom from Judah is next given,
and the chronicler adds a note of his own to the effect that
Jehoram experienced these reverses because he had forsaken Jehovah,
the God of his fathers.
Then the chronicler proceeds to describe further sins and
misfortunes of Jehoram. He mentions definitely, what is doubtless
implied by the book of Kings, that Jehoram made high places in the
cities of Judah and seduced the people into taking
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part in a corrupt worship. The Divine condemnation of the kings
wrong-doing came from an unexpected quarter and in an unusual
fashion. The other prophetic messages specially recorded by the
chronicler were uttered by prophets of Judah, some apparently
receiving their inspiration for one particular occasion. The
prophet who rebuked Jehoram was no less distinguished a personage
than the great Israelite Elijah, who, according to the book of
Kings, had long since been translated to heaven. In the older
narrative Elijahs work is exclusively confined to the orthern
Kingdom. But the chronicler entirely ignores Elijah, except when
his history becomes connected for a moment with that of the house
of David.
The other prophets of Judah delivered their messages by word of
mouth, but this communication is made by means of "a writing."
This, however, is not without parallel: Jeremiah sent a letter to
the captives in Babylon, and also sent a written collection of his
prophecies to Jehoiakim. [Jeremiah 29:1-32, Jeremiah 36:1-32] In
the latter case, however, the prophecies had been originally
promulgated by word of mouth.
Elijah writes in the name of Jehovah, the God of David, and
condemns Jehoram because he was not walking in the ways of Asa and
Jehoshaphat, but in the ways of the kings of Israel and the house
of Ahab. It is pleasant to find that, in spite of the sins which
marked the latter days of Asa and Jehoshaphat, their "ways" were as
a whole such as could be held up as an example by the prophet of
Jehovah. Here and elsewhere God appeals to the better feelings that
spring from pride of birth. oblesse oblige. Jehoram held his throne
as representative of the house of David, and was proud to trace his
descent to the founder of the Israelite monarchy and to inherit the
glory of the great reigns of Asa and Jehoshaphat; but this pride of
race implied that to depart from their ways was dishonorable
apostasy. There is no more pitiful spectacle than an effeminate
libertine pluming himself on his noble ancestry.
Elijah further rebukes Jehoram for the massacre of his brethren,
who were better than himself. They had all grown up at their
fathers court, and till the other brethren were put in possession
of their fenced cities had been under the same influences. It is
the husband of Ahabs daughter who is worse than all the rest; the
influence of an unsuitable marriage has already begun to show
itself. Indeed, in view of Athaliahs subsequent history, we do her
no injustice by supposing that, like Jezebel and Lady Macbeth, she
had suggested her husbands crime. The fact that Jerohams brethren
were better men than himself adds to his guilt morally, but this
undesirable superiority of the other princes of the blood to the
reigning sovereign would seem to Jehoram and his advisers an
additional reason for putting them out of the way; the massacre was
an urgent political necessity.-
"Truly the tender mercies of the weak, As of the wicked, are but
cruel."
There is nothing so cruel as the terror of a selfish man. The
Inquisition is the measure not only of the inhumanity, but also of
the weakness, of the mediaeval Church; and the massacre of St.
Bartholomew was due to the feebleness of Charles IX, as well as to
the "revenge or the blind instinct of self-preservation" of Mary
de
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Medici.
The chroniclers condemnation of Jehorams massacre marks the
superiority of the standard of later Judaism to the current
Oriental morality. For his sins Jehoram was to be punished by sore
disease and by a great "plague" which would fall upon his people,
and his wives, and his children, and all his substance. From the
following verses we see that "plague," here as in the case of some
of the plagues of Egypt, has the sense of calamity generally, and
not the narrower meaning of pestilence. This plague took the form
of an invasion of the Philistines and of the Arabians "which are
beside the Ethiopians." Divine inspiration prompted them to attack
Judah; Jehovah stirred up their spirit against Jehoram. Probably
here, as in the story of Zerah, the term Ethiopians is used loosely
for the Egyptians, in which case the Arabs in question would be
inhabitants of the desert between the south of Palestine and Egypt,
and would thus be neighbors of their Philistine allies.
These marauding bands succeeded where the huge hosts of Zerah
had failed; they broke into Judah, and carried off all the kings
treasure, together with his sons and his wives, only leaving him
his youngest son: Jehoahaz or Ahaziah. They afterwards slew the
princes they had taken captive. The common people would scarcely
suffer less severely than their king. Jehoram himself was reserved
for special personal punishment: Jehovah smote him with a sore
disease; and, like Asa, he lingered for two years and then died.
The people were so impressed by his wickedness that "they made no
burning for him, like the burning of his fathers," whereas they had
made a very great burning for Asa.
The chroniclers account of the reign of Ahaziah does not differ
materially from that given by the book of Kings, though it is
considerably abridged, and there are other minor alterations. The
chronicler sets forth even more emphatically than the earlier
history the evil influence of Athaliah and her Israelite kinsfolk
over Ahaziahs short reign of one year. The story of his visit to
Jehoram, king of Israel, and the murder of the two kings by Jehu,
is very much abridged. The chronicler carefully omits all reference
to Elisha, according to his usual principle of ignoring the
religions life of orthern Israel; but he expressly tells us that,
like Jehoshaphat, Ahaziah suffered for consorting with the house of
Omri: "His destruction or treading down was of God in that he went
unto Jehoram." Our English versions have carefully reproduced an
ambiguity in the original; but it seems probable that the
chronicler does not mean that visiting Jehoram in his illness was a
flagrant offense which God punished with death, but rather that, to
punish Ahaziah for his imitation of the evil-doings of the house of
Omri. God allowed him to visit Jehoram in order that he might share
the fate of the Israelite king.
The book of Kings had stated that Jehu slew forty-two brethren
of Ahaziah. It is, of course, perfectly allowable to take
"brethren" in the general sense of "kinsmen"; but as the chronicler
had recently mentioned the massacre of all Ahaziahs brethren, he
avoids even the appearance of a contradiction by substituting "sons
of the brethren of Ahaziah" for brethren. This alteration
introduces new difficulties, but these difficulties simply
illustrate the general confusion of numbers and ages
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which characterizes the narrative at this point. In connection
with the burial of Ahaziah, it may be noted that the popular
recollection of Jehoshaphat endorsed the favorable judgment
contained in the "writing of Elijah": "They said" of Ahaziah, "he
is the son of Jehoshaphat, who sought Jehovah with all his heart."
The chronicler next narrates Athaliahs murder of the seed royal of
Judah and her usurpation of the throne of David, in terms almost
identical with those of the narrative in the book of Kings. But his
previous additions and modifications are hard to reconcile with the
account he here borrows from his ancient authority. According to
the chronicler, Jehoram had massacred all the other sons of
Jehoshaphat, and the Arabians had slain all Jehorams sons except
Ahaziah, and Jehu had slain their sons; so that Ahaziah was the
only living descendant in the male line of his grandfather
Jehoshaphat; he himself apparently died at the age of twenty-three.
It is intelligible enough that he should have a son Joash and
possibly other sons; but still it is difficult to understand where
Athaliah found "all the seed royal" and "the kings sons" whom she
put to death. It is at any rate clear that Jehorams slaughter of
his brethren met with an appropriate punishment: all his own sons
and grandsons were similarly slain, except the child Joash. The
chroniclers narrative of the revolution by which Athaliah was
slain, and the throne recovered for the house of David in the
person of Joash, follows substantially the earlier history, the
chief difference being, as we have already noticed, that the
chronicler substitutes the Levitical guard of the second Temple for
the bodyguard of foreign mercenaries who were the actual agents in
this revolution. A distinguished authority on European history is
fond of pointing to the evil effects of royal marriages as one of
the chief drawbacks to the monarchical system of government. A
crown may at any time devolve upon a woman, and by her marriage
with a powerful reigning prince her country may virtually be
subjected to a foreign yoke. If it happens that the new sovereign
professes a different religion from that of his wifes subjects, the
evils arising from the marriage are seriously aggravated. Some such
fate befell the etherlands as the result of the marriage of Mary of
Burgundy with the Emperor Maximilian, and England was only saved
from the danger of transference to Catholic dominion by the caution
and patriotism of Queen Elizabeth. Athaliahs usurpation was a bold
attempt to reverse the usual process and transfer the husbands
dominions to the authority and faith of the wifes family. It is
probable that Athaliahs permanent success would have led to the
absorption of Judah in the orthern Kingdom. This last misfortune
was averted by the energy and courage of Jehoiada, but in the
meantime the half-heathen queen had succeeded in causing untold
harm and suffering to her adopted country. Our own history
furnishes numerous illustrations of the evil influences that come
in the train of foreign queens. Edward II suffered grievously at
the hands of his French queen; Henry VIs wife, Margaret of Anjou,
contributed considerably to the prolonged bitterness of the
struggle between York and Lancaster; and to Henry VIIIs marriage
with Catherine of Aragon the country owed the miseries and
persecutions inflicted by Mary Tudor. But, on the other hand, many
of the foreign princesses who have shared the English throne have
won the lasting gratitude of the nation. A French queen of Kent,
for instance, opened the way for Augustines mission to England.
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But no foreign queen of England has had the opportunities for
mischief that were enjoyed and fully utilized by Athaliah. She
corrupted her husband and her son, and she was probably at once the
instigator of their crimes and the instrument of their punishment.
By corrupting the rulers of Judah and by her own misgovernment, she
exercised an evil influence over the nation; and as the people
suffered, not for their sins only, but also for those of their
kings, Athaliah brought misfortunes and calamity upon Judah.
Unfortunately such experiences are not confined to royal families;
the peace and honor, and prosperity of godly families in all ranks
of life have been disturbed and often destroyed by the marriage of
one of their members with a woman of alien spirit and temperament.
Here is a very general and practical application of the chroniclers
objection to intercourse with the house of Omri.
GUZIK, "A. The sins of Jehoram.
1. (2 Chronicles 21:1-5) The murder of his brothers.
And Jehoshaphat rested with his fathers, and was buried with his
fathers in the City of David. Then Jehoram his son reigned in his
place. He had brothers, the sons of Jehoshaphat: Azariah, Jehiel,
Zechariah, Azaryahu, Michael, and Shephatiah; all these were the
sons of Jehoshaphat king of Israel. Their father gave them great
gifts of silver and gold and precious things, with fortified cities
in Judah; but he gave the kingdom to Jehoram, because he was the
firstborn. ow when Jehoram was established over the kingdom of his
father, he strengthened himself and killed all his brothers with
the sword, and also others of the princes of Israel. Jehoram was
thirty-two years old when he became king, and he reigned eight
years in Jerusalem.
a. Then Jehoram his son reigned in his place: The father of
Jehoram was the godly king Jehoshaphat. Yet one of the worst things
Jehoshaphat ever did was arrange the marriage of his son Jehoram to
Athaliah, the daughter of the evil king Ahab and his wife Jezebel
(2 Kings 8:16-18; 2Ki_8:26).
b. Their father gave them great gifts . . . with fortified
cities: Jehoshaphat followed the same wise policy with his sons
that Rehoboam had previously followed (2 Chronicles 11:18-23) to
scatter them throughout the kingdom and away from the capital so
they would not be a concentrated threat to his one son to succeed
him, Jehoram.
i. Jehoshaphat king of Israel; so he is called, either, 1.
Because he was so by right. Or, 2. Because he was king not only of
Judah and Benjamin, but of a great number of Israelites, who had
come into and settled themselves in his kingdom . . . Or, 3.
Because all his subjects were Israelites; and therefore he was king
of Israel, though not of all Israel. . . . Some say Israel was
foisted into some copies by the transcriber instead of Judah, as it
was first written. (Poole)
c. He strengthened himself and killed all his brothers with the
sword, and also other
-
princes of Israel: Despite Jehoshaphats wise policy of
scattering his sons, Jehoram made it a point to murder all his
brothers so they would not be any kind of a threat against his
reign.
i. Jehorams response to Gods goodness, however, was to put not
only all his brothers to the sword, but some of his leading
officials as well. Made himself strong therefore, clearly means the
violent removal of all other possible claimants to the throne.
(Selman)
ii. The wickedness of Jehoram was not a surprise, considering
how much he allowed himself to be influenced by the house of Ahab.
Josephus expands on this, indicating that he committed the murders
at the prompting of Athaliah. (Dilday)
iii. Perhaps some people thought that the marriage between the
royal families of the Kingdom of Judah and the Kingdom of Israel
would lift up the Kingdom of Israel spiritually. It didnt work that
way. Instead, it brought the Kingdom of Judah down spiritually.
PULPIT, "The matter of this chapter may be divided into four
parts. The death and burial of Jehoshaphat, and the number, names,
and position of his sons (2 Chronicles 21:1-3). The accession and
wicked course of Jehoram, the eldest son (2 Chronicles 21:4-11).
The written warning and denunciation of Elijah, and the very
practical warning of the Philistines, etc. (2 Chronicles 21:12-17).
The disease, death, and burial of Jehoram (2 Chronicles
21:18-20).
2 Chronicles 21:1
The parallel for this verse is 1 Kings 22:50; and, with the
exception of one word, it is an exact parallel. To understand the
questions set in motion by the last clause of the verse, comparison
must be made of 2 Kings 1:17; 2 Kings 3:1; 2 Kings 8:16. For
anything that appears here, we should take for granted that Jehoram
now first began to exercise any royal authority and enjoy any royal
dignity. But the first of the just-quoted passages says Jehoram (of
Israel) succeeded his wicked brother Ahaziah in the second year of
Jehoram (of Judah), son of Jehoshaphat. In the second of the
above-quoted passages, however, we are told that the same Jehoram
(of Israel) succeeded to the throne in the eighteenth year of
Jehoshaphat, which date tallies with our parallel of last chapter
(1 Kings 22:41), to the effect that Jehoshaphat himself began to
reign in Ahab's fourth year, and Ahaziah in Jeho-saphat's
seventeenth year. While, lastly, the third of the above-quoted
references says that in the fifth year of Joram (of Israel),
"Jehoshaphat being then King of Judah" (which, however, is itself
an unfaithful rendering of what must be a corrupt text), his son
Jehoram "began to reign." It has therefore been conjectured that
the royal name was given Jehoram (of Judah) by his father in his
father's sixteenth year, and that in his twenty-third year he
further invested him with some royal power (our 2 Kings 8:3 gives
some plausibility to this conjecture), from which last
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date Jehoram's "eight years" (2 Kings 8:17; 2 Chronicles 21:5, 2
Chronicles 21:20) must be reckoned; this was not less than two
years before the death of Jehoshaphat. Were it not for the
countenance that our third verse (describing the cut-and-dried
arrangements that the father made for his sons) gives to the
tenableness of the above conjectures, we should prefer the
conjecture that the passages commented upon are so much corrupt
text.
2 Jehorams brothers, the sons of Jehoshaphat, were Azariah,
Jehiel, Zechariah, Azariahu, Michael and Shephatiah. All these were
sons of Jehoshaphat king of Israel.[a]
CLARKE, "And he had brethren - the sons of Jehoshaphat, king of
Israel. -
Jehoshaphat certainly was not king of Israel, but king of Judah.
Yisrael must be a
corruption in the text, for Yehudah; which is the reading of the
Syriac, Arabic, Septuagint, and Vulgate: the Chaldee, only agrees
with the Hebrew text. And the reading of the versions is supported
by thirty-eight of Kennicotts and De Rossis MSS. The word Judah
should therefore be restored to the text.
GILL, "And he had brethren, the sons of Jehoshaphat,.... That
is, Jehoram had, who succeeded him: their names follow:
Azariah, and Jehiel, and Zechariah, and Azariah, and Michael,
and Shephatiah; two of them were of the same name; though it may be
observed, that in the Hebrew text they are somewhat distinguished,
the latter is called Azariah; Jehiel is said, by the Jews (x), to
be the same with Hiel that rebuilt Jericho; indeed it was rebuilt
in the times of Jehoshaphat, and was a city of the tribe of
Benjamin, Jos_18:21 which was under his jurisdiction; but it can
never be thought that he would ever suffer a son of his to rebuild
it; besides, he is expressly said to be a Bethelite, 1Ki_16:34,
all these were the sons of Jehoshaphat king of Israel; which
generally, since the division of the kingdom, designs the ten
tribes, but cannot be the meaning here, because Jehoshaphat was
only king of two tribes, Judah and Benjamin; they were tribes of
Israel indeed, and so he was king of a part of Israel; and besides,
many out of the ten tribes came and settled in his kingdom, and
were under his government; though some think he
-
is so called, because he concerned himself so much for the
kingdom of Israel, and more than for his own; but the Vulgate
Latin, Septuagint, Syriac, and Arabic versions, all read king of
Judah; wherefore some are of opinion that Israel is a mistake of
the transcriber; but this need not be supposed, since he was of
right king of Israel, and was in fact king of two tribes that
belonged to Israel.
BESO, "2 Chronicles 21:2. And Azariah Hebrew, , Azaria-hu,
distinguished by the last syllable, hu, from the Azariah mentioned
in the former clause. Of Jehoshaphat king of Israel So he is
called, either, 1st, Because he was so by right: or, 2d, Because he
was king not only of Judah and Benjamin, but of a great number of
Israelites, who had come and settled in his kingdom.
ELLICOTT, "Verses 2-4 REIG OF JEHORAM (2 Chronicles
21:2-18).
THE EW KIG MURDERS HIS SIX BROTHERS(2 Chronicles 21:2-4).
(2) Azariah . . . and Azariah.Heb. Azaryh . . . and Azaryh,
different forms of the same name. All the versions give one form
only. An old error of transcription may be involved (comp. 1
Chronicles 3:6; 1 Chronicles 3:8); but it is also possible that
Jehoshaphat named two of his sons Azariah, Iah helpeth, in pious
recognition of two several mercies. Shephatiah, Iah judgeth,
repeats his own name in inverted shape.
The other names areGod liveth, Iah remem-bereth, Who is like
God? all significant of the kings faith.
Jehoshaphat king of Israel.The southern kingdom is called Israel
in 2 Chronicles 12:1; 2 Chronicles 12:6; 2 Chronicles 21:4; 2
Chronicles 28:19; 2 Chronicles 28:27, and elsewhere, as enjoying
the legitimate monarchy, and maintaining the orthodox ritual and
priesthood. Here, however, some Hebrew MSS., the LXX., Syriac,
Vulg., and Arabic, read Judah.
(3) And their father gave them great gifts.Jehoshaphat before
his death had provided for his sons, as Rehoboam before him had
done for his, by appointing them resident governors of the national
fortresses, and sending them away with valuable presents (2
Chronicles 11:23).
Of silver, and of gold.The preposition (le) belongs to the
chroniclers style.
Precious things (migdnth; Genesis 24:53).Such as jewels, robes,
and spices.
Because he was the firstborn.This was the rule. (Comp.
Deuteronomy 21:15-17.)
-
For exceptions, see 1 Chronicles 28:5; 2 Chronicles 11:22; 2
Chronicles 36:1.
(4) ow when Jehoram was risen up to the kingdom of his
father.Literally, And Jehoram arose over the kingdom, &c., a
peculiar expression, only found here. It seems to mean, established
himself on the throne. (See Exodus 1:8 for a similar phrase, and
comp. the use of the same verb, 1 Samuel 24:20.)
He strengthened himself.Secured his hold of power (2 Chronicles
1:1; 2 Chronicles 1:12, &c).
And slew all his brethren.In order to prevent intrigues against
himself. Such ruthless crimes have been customary at Oriental
accessions, and are one of the natural results of polygamy. (Comp.
the conduct of Abimelech (Judges 9:5) and of Athaliah (2 Chronicles
22:10). It was thus that Jehoram strengthened himself.
And divers also of the princes of Israel.Some of the great
chiefs of the clans, whose power or sympathy with his murdered
brothers Jehoram may have dreaded. Or, like other Oriental despots,
Jehoram may have acted from no other motive than a rapacious desire
to confiscate their wealth. Some suppose that both his brethren and
these princes had given signs of dissatisfaction at Jehoram and
Athalians heathen policy. (Comp. 2 Chronicles 21:13, thy brethren .
. . which were better than thyself.)
TRAPP, "2 Chronicles 21:2 And he had brethren the sons of
Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and
Michael, and Shephatiah: all these [were] the sons of Jehoshaphat
king of Israel.
Ver. 2. King of Israel.] Of all Israel by right; but really, of
a part of them only
POOLE, "Azariah; two sons called by the same name, though
doubtless distinguished by some additional title, which is not
mentioned here, because it did not concern succeeding ages to know
it. Though indeed there is a difference in their Hebrew names, the
one being Azariah, the other Azariahu, hu being the last syllabic
in his name, as in Elihu and others. Jehoshaphat king of Israel; so
he is called, either,
1. Because he was so by right. Or,
2. Because he was king not only of Judah and Benjamin, but of a
great number of Israelites, who had come into and settled
themselves in his kingdom, in his and in his predecessors days; who
being a considerable, and the purest and best, part of Israel, may
well be called Israel, being more truly and properly Gods Israel
than their apostate brethren, who were no longer worthy of that
name. Or,
3. Because all his subjects were Israelites; and therefore he
was
-
king of Israel, though not of all Israel. Or,
4. With some reflection upon his memory for making so strict an
alliance and friendship with the king of Israel, whose cause he
defended with his own and his kingdoms great hazard, as if he had
been the king not so much of Judah as of Israel. And this may be
the rather noted here, because here speedily follows a sad effect
of that wicked and cursed match. Some say Israel was foisted into
some copies by the transcriber instead of Judah, as it was first
written.
PULPIT, "Though in our version two Azariahs appear among the six
sons of Jehoshaphat here given, the Hebrew text shows in the one
place and in the other. othing is known of the previous history of
these six, now so cruelly murdered by their eldest brother. It will
be observed that Jehoshaphat is styled King of Israel, probably
merely generically. Into this way the writer of Chronicles would
run, at any rate, more easily than the writer of Kings.
3 Their father had given them many gifts of silver and gold and
articles of value, as well as fortified cities in Judah, but he had
given the kingdom to Jehoram because he was his firstborn son.
BARES, "Jehoshaphat departed from Rehoboams policy (2Ch_11:23
note), actually making over to his sons the fenced cities in which
they dwelt. This, it is probable, provoked the jealousy of Jehoram,
and induced him to put them to death 2Ch_21:4.
Because he was the firstborn - Compare Deu_21:15-17. Exceptions
to this rule in the northern and southern kingdoms are Solomon,
where divine appointment superseded the natural order, Abijah
2Ch_11:22 note), and Jehoahaz (2Ki_23:30 note).
CLARKE, "The kingdom gave he to Jehoram - He made him co-partner
with himself in the kingdom about three years before his death; so
that he reigned only five years after the death of his father
Jehoshaphat. See the notes on 2Ki_8:16, etc.; and on the same,
2Ch_1:17, where an attempt is made to settle this disturbed
chronology.
-
GILL, "And their father gave them great gifts of silver, and of
gold, and of precious things,.... As jewels and precious stones; or
precious garments, as the Targum, in like manner as Abraham gave to
his sons, when he sent them from Isaac:
with fenced cities in Judah; not as their own property, but he
appointed them governors in them, to defend them against an enemy,
and as a mark of honour to them:
but the kingdom gave he to Jehoram, because he was the
firstborn; strictly observing the law in Deu_21:16, which was not
always done; though it was reckoned by the Heathens contrary to the
law of nations to give the kingdom to the younger (y).
BESO, "2 Chronicles 21:3. With fenced cities of Judah Over which
he made them governors. This he seems to have done prudently; thus
providing well for them, that they might not be tempted to envy
their brother the kingdom, nor to quarrel among themselves: but
things excellently designed, says Strigelius, from Cicero, have
often a very ill event. This wealth and authority of theirs, made
their brother first fear them, and then, through his wicked
covetousness, contrive to cut them off, that he might get
possession of their riches and power. Because he was the firstborn
Whom Jehoshaphat supposed he ought to prefer on account of the law,
recorded Deuteronomy 21:15, though otherwise, it is probable, he
would not have done it, having doubtless, before this time,
observed his perverse and wicked inclinations, and how much he was
swayed by his idolatrous wife.
TRAPP, "2 Chronicles 21:3 And their father gave them great gifts
of silver, and of gold, and of precious things, with fenced cities
in Judah: but the kingdom gave he to Jehoram; because he [was] the
firstborn.
Ver. 3. With fenced cities.] Herein he dealt wisely; as it is
said of Rehoboam for the like. [2 Chronicles 11:2-3] But "the race
is not always to the swift, nor the battle to the strong, nor yet
bread to the wise," &c. [Ecclesiastes 9:11-12]
POOLE, "Whom he conceived that he ought to prefer by virtue of
that law of God, Deuteronomy 21:15, though otherwise he would not
have done it, having probably ere this time perceived his perverse
and wicked inclinations, and how much he was swayed by his
idolatrous wife. ow he saw his error when it was too late.
PULPIT, "The father's foreseeing care issued very differently
from what he had thought, waking now the greed and murderous intent
of Jehoram. Jehoshaphat, nevertheless, was but following in the
wake of the head of the separated kingdom of Judah, Rehoboam (2
Chronicles 11:22, 2 Chronicles 11:23), wherein he is said to have
"dealt wisely;" even the parallel (in the matter of one son Abijah,
sen of Maachah, the favourite wife, being appointed king) obtaining
there in an aggravated form, as he was not the eldest son. This
case, with those of Solomon and
-
Jehoahaz (by the favour not of the parent but of the people, 2
Kings 23:30), formed the exceptions to the usual observance of and
honour done to the principle of primogeniture (Deuteronomy
21:15-17).
Jehoram King of Judah
4 When Jehoram established himself firmly over his fathers
kingdom, he put all his brothers to the sword along with some of
the officials of Israel.
BARES, "The execution of several princes of Israel (i. e. of
Judah; see 2Ch_20:34note) implies that Jehorams brothers found
supporters among the chief men of the country, and that Jehorams
sole sovereignty was not established without a struggle.
CLARKE, "Slew all his brethren - What a truly diabolic thing is
the lust of power! it destroys all the charities of life, and
renders those who are under its influence the truest resemblants of
the arch fiend. That he might sit the more secure upon his throne,
this execrable man imbrues his hands in the blood of his own
brothers! There are more instances of this species of cruelty among
bad Asiatic kings than among any other class of men. The history of
every country abounds in proofs; even that of our own is not the
least barren.
GILL, "Now when Jehoram was risen up to the kingdom of his
father,.... Succeeded him in it, and reigned alone, for he had
reigned with his father some years before his death; see Gill on
2Ki_8:16,
he strengthened himself; in the kingdom, by some means or
another closely attaching the greater part of the princes, and
people of the land, unto him, when he thought himself well settled
and established on the throne; though some understand it of making
strong, or hardening his heart to do what is next mentioned:
and slew all his brethren with the sword; either to get their
riches into his hands,
-
or lest, being religious princes, they should oppose his
restoring idolatry, and for that reason the people should depose
him, and set up one of them; and therefore he dispatched them out
of the way to secure himself, and carry his point:
and divers also of the princes of Israel; such who had removed
out of the ten tribes, for the sake of religion, and therefore
would never agree to the introduction of idolatry among them, for
which reason Jehoram slew them; and perhaps they might express
their disapprobation and abhorrence of his murder of his
brethren.
K&D, "2Ch_21:4Now when Joram ascended (raised himself to)
the throne of his father, and attained to
power ( as in 2Ch_1:1), he slew all his brethren with the sword,
and also some of the princes of Israel, i.e., the tribal princes of
his kingdom. It could hardly be from avarice that he slew his
brothers, merely to get possession of their property; probably it
was because they did not sympathize with the political course which
he was entering upon, and disapproved of the idolatrous conduct of
Joram and his wife Athaliah. This may be gathered from the fact
that in 2Ch_21:13 they are called better than Joram. The princes
probably drew down upon themselves the wrath of Joram, or of his
heathen consort, by disapproving of the slaughter of the royal
princes, or by giving other signs of discontent with the spirit of
their reign.
BESO, "2 Chronicles 21:4. He strengthened himself Hardened his
heart, as the word , chazak, often signifies; and slew all his
brethren with the sword Either by false accusation, under colour of
law, or rather by assassination, pretending, it is likely, that he
could not think himself safe in the government till they were taken
out of the way. Those that mean ill themselves, are commonly,
without cause, jealous of those about them. And divers also of the
princes of Israel Either, 1st, Of Judah, here called Israel, as in
2 Chronicles 21:2. Or rather, 2d, Of Israel properly so called; not
the princes of all Israel, or of the several tribes thereof, but
the chief of those Israelites who, out of love to God and the true
religion, had forsaken their estates in the kingdom of Israel, and
were now incorporated with the kingdom of Judah: these he slew,
because he thought they would be most zealous for that religion
which he was resolved to oppose.
COFFMA, "JEHORAM'S VICIOUS MURDER OF ALL HIS BROTHERS
"ow when Jehoram was risen up over the kingdom of his father,
and had strengthened himself, he slew all his brethren with the
sword, and divers also of the princes of Israel. Jehoram was thirty
and two years old when he began to reign; and he reigned eight
years in Jerusalem. And he walked in the way of the kings of
Israel, as did the house of Ahab; for he had the daughter of Ahab
to wife: and he did that which was evil in the sight of Jehovah.
Howbeit Jehovah would not destroy the house of David, because of
the covenant that he had made with David, and as he promised to
give a lamp to him and to his children alway."
"Jehovah would not destroy the house of David" (2 Chronicles
21:7). The very mention of such a thing in this paragraph is a mark
of the diabolical threat that
-
existed at this moment in the history of the Chosen People. In
these events, Satan was moving swiftly and methodically toward that
very goal: the total destruction of the house of David. And when
Jehoram's evil mother Athaliah was finally able to seize power for
herself, she all but accomplished it.
We cannot leave this without mentioning the disaster that always
results from contracting a marriage with an evil partner.
Jehoshaphat is credited with being a good king; but he was
incredibly stupid in arranging a marriage for his first-born son
and presumptive heir to the throne of Judah with the wicked Jezebel
II, whose name was Athaliah.
TRAPP, "2 Chronicles 21:4 ow when Jehoram was risen up to the
kingdom of his father, he strengthened himself, and slew all his
brethren with the sword, and [divers] also of the princes of
Israel.
Ver. 4. He strengthened himself.] By gifts, likely, he gained to
his party vain men, as Jeroboam also did, in those cities that were
given to his brethren.
He slew all his brethren with the sword.] All, lewd losel
(profligate)! what a bloody foundation was here laid of his kingdom
- not unlike that of Cain, of Cambyses, of Romulus, of Jugurtha, of
Caracalla, of the cruel Turks at this day - but it came home to
him, as God is the avenger of all such. See Gods judgments upon his
sons shortly after, [2 Chronicles 21:17] and also upon his
grandchildren. [2 Chronicles 22:10-11] Only Jehoahaz was left of
the one, and Joash of the other; and these also merely for Gods
promise sake to David. [2 Chronicles 21:7]
POOLE, "He strengthened himself; he took courage and hardened
his heart, as that word sometimes signifies.
Slew all his brethren with the sword; partly because they either
did, or he knew that they would, oppose him in his wicked designs;
and partly for his own security, lest his people, who, as he
believed, would be highly exasperated with the execution of his
counsels, should advance any of them to the throne, and depose
him.
Of the princes of Israel; either,
1. Of Judah, here called Israel, or which See Poole "2
Chronicles 21:2". Or,
2. The princes or chief men of Israel, properly so called; not
the princes of all Israel, or of the several tribes thereof, but
the chief of those Israelites who, out of love to God and to the
true religion, had forsaken their estates and worthy advantages in
the kingdom of Israel, and were now incorporated with the kingdom
of Judah. These he especially struck at, either,
-
1. Because his wife instigated him thereunto, both to punish
them for their revolt from her father, and to deter others from
following their example. Or,
2. Because he justly and truly thought these would be most firm
and constant to and zealous for that religion which he was resolved
to oppose, being both by their conscience and interest obliged to
it.
PULPIT, "Slew all his brethren and also of the princes of
Israel. It may be, as suggested by the genius of the last clause of
our yet. 13, that Jehoram's wicked heart prompted him the rather
because his own works were evil and his brothers' righteous. He may
have thought their practical witness against him, and that of the
"princes" who shared their fate, would be growingly inconvenient,
and would work in them a necessary disloyalty ( 9:1-5). On the
ether showing, the "princes" now cut down may have shown partiality
and affection to the six brothers, one or other of them.
5 Jehoram was thirty-two years old when he became king, and he
reigned in Jerusalem eight years.
GILL 5-11, "Jehoram was thirty two years old,.... Of these
verses; see Gill on 2Ki_8:17, 2Ki_8:18, 2Ki_8:19, 2Ki_8:20,
2Ki_8:21, 2Ki_8:22
K&D, "Duration and spirit of Joram's reign. - These verses
agree with 2Ki_8:17-22, with the exception of some immaterial
divergences, and have been commented upon in the remarks on that
passage. - In 2Ch_21:7 the thought is somewhat otherwise expressed
than in 2Ki_8:19 : Jahve would not destroy the house of David,
because of the covenant that He had made with David; instead of, He
would not destroy Judah
because of David His servant, as He had said. Instead of we have
in the
Chronicle to give him a lamp, and that in respect of his sons, w
being ,
inserted before to bring the idea more prominently forward. In
regard to ,
2Ch_21:9, instead of 2 ,Ki_8:21, see on 2 Kings loc. cit. At the
end of 2Ch_21:9 the words, and the people fled to their tents
(2Ki_8:21), whereby the notice of Joram's attempt to bring Edom
again under his sway, which is in itself obscure enough,
becomes
-
yet more obscure.
ELLICOTT, "Verse 5 JEHORAMS IDOLATRY. THE REVOLT OF EDOM AD
LIBAH (2 Chronicles 21:5-11).
This section is parallel with 2 Kings 8:17-22.
(5) Jehoram was thirty and two years old.2 Kings 8:17, he was;
because the name had just occurred in the former verse.
TRAPP, "2 Chronicles 21:5 Jehoram [was] thirty and two years old
when he began to reign, and he reigned eight years in
Jerusalem.
Ver. 5. Jehoram was thirty and two.] See 2 Kings 8:17.
PULPIT, "He reigned eight years. This rejoin dates to begin with
the twenty-second or twenty-third year of the reign of his father
Jehoshaphat, according to note on 2 Chronicles 21:1, above. The
parallel of 2 Kings 8:17-21 may be consulted for our 2 Kings
8:5-11; our 2 Kings 8:11, 2 Kings 8:13 expound in clearer detail
the "evil" that Jehoram wrought than the narrative of Kings.
6 He followed the ways of the kings of Israel, as the house of
Ahab had done, for he married a daughter of Ahab. He did evil in
the eyes of the Lord.
CLARKE, "He had the daughter of Ahab to wife - This was
Athaliah, daughter of Ahab and Jezebel, who was famous for her
impieties and cruelty, as was her most profligate mother. It is
likely that she was the principal cause of Jehorams cruelty and
profaneness.
-
HERY 6-11, "III. That Jehoram was a most wicked king, who
corrupted and debauched his kingdom, and ruined the reformation
that his good father and grandfather had carried on: He walked in
the way of the house of Ahab (2Ch_21:6), made high places, which
the people were of themselves too forward to make, and did his
utmost to set up idolatry again, 2Ch_21:11. 1. As for the
inhabitants of Jerusalem, where he kept his court, he easily drew
them into his spiritual whoredom: He caused them to commit
fornication, seducing them to eat things sacrificed to idols,
Rev_2:20. 2. The country people seem to have been brought to it
with more difficulty; but those that would not be corrupted by
flatteries were driven by force to partake in his abominable
idolatries: He compelled Judah thereto. He used that power for the
destruction of the church which was given him for the edification
of it.
IV. That when he forsook God and his worship his subjects
withdrew from their allegiance to him. 1. Some of the provinces
abroad that were tributaries to him did so. The Edomites revolted
(2Ch_21:8), and, though he chastised them (2Ch_21:9), yet he could
not reduce them, 2Ch_21:10. 2. One of the cities of his own kingdom
did so. Libnah revolted (2Ch_21:10) and set up for a free state, as
of old it had a king of its own, Jos_12:15. And the reason is here
given, not only why God permitted it, but why they did it; they
shook off his government because he had forsaken the Lord God of
his fathers, had become an idolater and a worshipper of false gods,
and they could not continue subject to him without some danger of
being themselves also drawn away from God and their duty. While he
adhered to God they adhered to him; but, when he cast God off, they
cast him off. Whether this reason will justify them in their revolt
of no, it will justify God's providence which ordered it so.
V. That yet God was tender of his covenant with the house of
David, and therefore would not destroy the royal family, though it
was so wretchedly corrupted and degenerated, 2Ch_21:7. These things
we had before, 2Ki_8:19-22. The tenour of the covenant was that
David's seed should be visited for their transgressions, but the
covenant should never be broken, Psa_89:30, etc.
JAMISO, "he walked ... as did the house of Ahab, for he had the
daughter of Ahab to wife The precepts and examples of his excellent
father were soon obliterated by his matrimonial alliance with a
daughter of the royal house of Israel. Through the influence of
Athaliah he abolished the worship of the Lord, and encouraged an
introduction of all the corruptions prevalent in the sister
kingdom. The divine vengeance was denounced against him, and would
have utterly destroyed him and his house, had it not been for a
tender regard to the promise made to David (2Sa_7:29;
2Ki_8:19).
TRAPP, "2 Chronicles 21:6 And he walked in the way of the kings
of Israel, like as did the house of Ahab: for he had the daughter
of Ahab to wife: and he wrought [that which was] evil in the eyes
of the LORD.
Ver. 6. And he walked in the ways of the kings of Israel.] He
was an idolater, and therefore so cruel and bloody minded toward
his innocent brethren. It is probable that he charged them with
high treason, which ever was unicum crimen eorum qui crimine
vacabant, saith Lipsius; but the Hebrews say that he slew them
because they walked in the good ways of their father Jehoshaphat,
and would not yield to his
-
idolatries; and then it was the worse: those princes might be
put to death as their partisans.
For he had the daughter of Ahab to wife,] viz., Wicked Athaliah,
that Jezebel of Jerusalem. She is called also the daughter of Omri,
Ahabs father, to denote the deep ingraffing of idolatrous
principles within her breast, as taking them from two such
arch-idolaters.
PARKER, "Jehoram
"For he [Jehoram] had the daughter of Ahab to wife" ( 2
Chronicles 21:6).
THIS is not given as a fact, but is stated as an explanation.
Such an explanation fills the heart with shame. Here is a man who
did wickedly in the sight of the Lord, and when we begin to ask why
he deported himself so viciously, we are told that "he had the
daughter of Ahab to wife." What can there be in such an explanation
to bring upon the cheek the blush of shame, and fill the heart with
the fire of horror and resentment? He had the daughter of a bad man
as his companion. How can some men be good when they must needs
drink daily of an evil fountain, and come into association day by
day with a breath hot and malarious as a pestilence? This woman
makes no great demonstration of herself; we cannot say that to-day
or tomorrow she will figure in some great tragedy, and show how
terrible a thing it is to be the slave of sin. She may have been a
silent woman; she may never have spoken above a whisper; but her
whole life was set in a wrong direction. Every comment she made was
discouraging to goodness, every attitude she assumed was
inconsistent with the posture of prayer. We are not special
pleaders on behalf of Jehoram, but we are bound to recognise that
which is set down as one of the key-facts of his life. He was not
bound to marry the daughter of Ahab; he selected her to be his
life-companion. Men must reap the harvests which they themselves
have sown. o man is at liberty to fall back upon secondary
explanations, saying, Had I been better related, more comfortably
situated; had my circumstances been more favourable,all such
reasoning is tainted with the vice of selfishness. First let us
settle how far we ourselves are responsible for the circumstances.
A man must not light a fire and then complain of the heat. o man is
at liberty to drink poison and then say that he is in pain, and ask
for the pity of those who are round about him. Cause and effect
must go together: "Whatsoever a man soweth, that shall he also
reap." On the other hand, we are to recognise facts as we find
them. How can some women be good? for they have no joy at home;
when they open the window, the sun seems to pass by on the other
side without blessing it; when they speak a generous word, they
meet with no response; when they propose to begin a larger and
nobler life, their suggestions are received with resentment or
disdain. So again we ask, How can some men be good? How can a man
lay hold with sense of security upon an inclined plane, so steep
that he can hardly hold his own for a moment? Why ask the man to
come upward, to advance, when the very geometry of life seems to be
set against him? Still, we go back to origins and say, Who began
this? There must be no mere
-
exchange of denunciation, but a common penitence, a common
sorrow, a mutual amnesty, and a united recommencement. How
musically these words might read! "For he had the daughter of Ahab
to wife," need not have explained a vicious spirit, and an
unpatriotic and unholy policy; such words would rhyme well with
Wisdom of Solomon , progress, patriotism, philanthropy: "For he had
the daughter of Ahab to wife," a woman who cheered him, understood
him, supported him by her sympathy, and led the way to the brighter
worlds which she wished him to claim and to enjoy. The words are
right; it is the context that gives them blackness, and sting, and
tincture of hell.
GUZIK, "2. (2 Chronicles 21:6-7) Why God showed mercy to
Jehoram.
And he walked in the way of the kings of Israel, just as the
house of Ahab had done, for he had the daughter of Ahab as a wife;
and he did evil in the sight of the LORD. Yet the LORD would not
destroy the house of David, because of the covenant that He had
made with David, and since He had promised to give a lamp to him
and to his sons forever.
a. He walked in the way of the kings of Israel: This was not a
compliment. While the southern Kingdom of Judah had a mixture of
godly and wicked kings, the northern Kingdom of Israel had nothing
but evil, God-rejecting kings.
i. This was Athaliah, daughter of Ahab and Jezebel, who was
famous for her impieties and cruelty, as was her most profligate
mother. It is likely that she was the principle cause of Jehorams
cruelty and profaneness. (Clarke)
ii. His father Jehoshaphat was a godly man who had a bad and
sinful habit of making compromising associations. The worst fruit
of this sinful tendency was not evident until after Jehoshaphats
death.
b. Yet the LORD would not destroy the house of David, because of
the covenant that He had made with David: The implication is that
Jehorams evil was great enough to justify such judgment, but God
withheld it out of faithfulness to his ancestor David.
i. The lamp was more than a symbol of life and of testimony, it
reminded the hearer of the covenant (Psalms 132:17, c.f. 2
Chronicles 21:7). (Wiseman)
ii. When God first made this promise to David it was not
formally called a covenant (1 Chronicles 17, 2 Samuel 7). However,
it was divinely called a covenant afterwards (2 Samuel 23:5; Psalms
89:3; Psa_89:34; Psalms 132:11-12). (Payne)
PULPIT, "The daughter of Ahab to wife. That is, Athaliah, called
(2 Chronicles 22:2; 2 Kings 8:26) the daughter, that is,
granddaughter, of Omri.
-
7 evertheless, because of the covenant the Lord had made with
David, the Lord was not willing to destroy the house of David. He
had promised to maintain a lamp for him and his descendants
forever.
ELLICOTT, "(7) The Lord would not destroy the house of David . .
.An exegetical (not arbitrary, as Thenius asserts) expansion of The
Lord would not destroy Judah, for the sake of David his servant
(Kings).
The covenant that he had made with David.Literally, for David.
So Isaiah 55:3, I will make an everlasting covenant for you, even
the sure mercies of David. This construction is generally used of
the stronger imposing conditions on the weaker. (Comp. Joshua 9:6;
1 Samuel 11:1-2.) In the Pentateuch, God makes a covenant with (im
or eth) His people (Genesis 15:16; Exodus 24:8).
To give a light to him and to his sons.Literally, a lamp. Some
critics find another deviation here, and render 1 Kings 8:19, to
give a lamp to him in respect of his sons. But many Hebrew MSS.,
and the LXX., Vulg., and Targum of that passage, read, and to his
sons, as here. Syriac, On account of the oaths which he sware to
David, to give to him a burning lamp, and to his sons all the
days.
For ever.All the days.
TRAPP, "2 Chronicles 21:7 Howbeit the LORD would not destroy the
house of David, because of the covenant that he had made with
David, and as he promised to give a light to him and to his sons
for ever.
Ver. 7. As he promised to give a light to him.] Successionem
stirpis regiae et splendidae. Out of this "light," or lamp, came at
length that "Sun of righteousness," "the Light of the world,"
Christ Jesus. See on 2 Kings 8:19.
-
POOLE, "Because of the covenant that he had made with David; for
which, in 2 Kings 8:19, it is for David his servants sake, i.e. not
for Davids merits, but for Gods free promise and covenant, as it is
here explained.
PULPIT, "The covenant a light his sons for ever (so 2 Samuel
7:12, 2 Samuel 7:13, 2 Samuel 7:15, 2 Samuel 7:16; 2 Samuel 23:5; 1
Kings 8:20, 1 Kings 8:24, 1 Kings 8:25; 1 Chronicles 22:10; Psalms
132:11, Psalms 132:12; Isaiah 55:3; Acts 13:34).
8 In the time of Jehoram, Edom rebelled against Judah and set up
its own king.
JAMISO, "2Ch_21:8-17. Edom and Libnah revolt.
the Edomites revolted That nation had been made dependent by
David, and down to the time of Jehoshaphat was governed by a
tributary ruler (1Ki_22:47; 2Ki_3:9). But that king having been
slain in an insurrection at home, his successor thought to
ingratiate himself with his new subjects by raising the flag of
independence [Josephus]. The attempt was defeated in the first
instance by Jehoram, who possessed all the military establishments
of his father; but being renewed unexpectedly, the Edomites
succeeded in completely emancipating their country from the yoke of
Judah (Gen_27:40). Libnah, which lay on the southern frontier and
towards Edom, followed the example of that country.
COFFMA, "JEHORAM PROMPTLY LOST EDOM AD LIBAH
"In his days Edom revolted from under the hand of Judah, and
made a king over themselves. Then Jehoram passed over with his
captains, and all his chariots with him; and he rose up by night,
and smote the Edomites that compassed him about, and the captains
of the chariots. So Edom revolted from under the hand of Judah unto
this day: then did Libnah revolt at the same time from under his
hand, because he had forsaken Jehovah, the God of his fathers."
"What appears to have happened here is that Jehoram and his army
went to teach the Edomites a lesson, but found out that the
Edomites had surrounded him and his chariots."[3] The consequent
loss of two subject peoples, the Edomites from east of Jordan, and
those of Libnah from the area of the Philistines, was directly due
to the wickedness of Jehoram and were the result of the judgment of
God upon him.
-
Part of this chapter is parallel to 2 Kings 8:17-24, and our
comments on some of these events are found in the Commentary on
Second Kings.
ELLICOTT, "(8) In his days the Edomites revolted.2 Kings 8:20.
See also 1 Kings 22:47, from which it appears that under
Jehoshaphat a deputy, or viceroy, ruled in Edom. (Comp. 2
Chronicles 20:35, ote.)
TRAPP, "2 Chronicles 21:8 In his days the Edomites revolted from
under the dominion of Judah, and made themselves a king.
Ver. 8. In his days the Edomites.] See on 2 Kings 8:20.
GUZIK, "B. The consequences of his sin
1. (2 Chronicles 21:8-11) Jehorams sinful compromise and the
revolt of Edom and Libnah.
In his days the Edomites revolted against Judahs authority, and
made a king over themselves. So Jehoram went out with his officers,
and all his chariots with him. And he rose by night and attacked
the Edomites who had surrounded him and the captains of the
chariots. Thus Edom has been in revolt against Judahs authority to
this day. At that time Libnah revolted against his rule, because he
had forsaken the LORD God of his fathers. Moreover he made high
places in the mountains of Judah, and caused the inhabitants of
Jerusalem to commit harlotry, and led Judah astray.
a. In his days the Edomites revolted against Judahs authority:
For some time, Edom was essentially a client kingdom to Judah and
owed them tribute (taxes). Under the reign of Jehoram, the leaders
of Edom sensed weakness in Judah and their opportunity to free
themselves.
i. othing else is known of trouble in Libnah, a town of
uncertain location on Judahs western border not far from Lachish.
(Selman)
ii. As long as the kings of Judah remained true to their
allegiance to God, they were able to keep in subjection the
surrounding nations; but just so soon as they revolted from God
these people revolted from there. It was as though power descended
into them from the source of all power; and when that link between
themselves and God was broken, that between themselves and their
subordinates was broken also. (Meyer)
iii. This applies to our passions; when we are properly
submitted to God, our passions are properly submitted to us. When
we come out from submission to God, we often find our passions
flare up in seemingly overwhelming strength. It also
-
applies to the proper exercise of authority in any sphere home,
government, church, society those who are submitted to God can be
trusted to be submitted unto.
b. He rose by night and attacked the Edomites who had surrounded
him: We arent told a specific outcome of this battle; perhaps it
was inconclusive. Yet because of the Edoms continued revolt against
Judah, it was evident that Judah did not exert itself over Edom
against and they remained somewhat independent.
c. Thus Edom has been in revolt against Judahs authority: This
is evidence of the weakness of the kingdom of Jehoram. He thought
that the marriage alliance with Ahab and the Kingdom of Israel
would make Judah stronger, but this act of disobedience only made
them weaker because he had forsake the LORD God of his fathers.
d. Moreover he made high places: It was the policy of both his
father Jehoshaphat (2 Chronicles 17:6) and his grandfather Asa (2
Chronicles 14:1-5) to work against these high places. Jehoram
promoted them instead.
i. He is the first Judean king who actually constructed high
places, among which is probably to be counted a Baal temple in
Jerusalem (cf. 2 Chronicles 23:17). (Selman)
e. And caused the inhabitants of Jerusalem to commit harlotry:
Their idolatry was likened to harlotry for two reasons. First, the
worship of these pagan sex/fertility gods and goddesses often
involved immorality with a pagan priestess or priest. Second, since
Israel was obligated to be faithful to God as a wife is obligated
to be faithful to her husband, their idolatry was like harlotry in
a spiritual sense.
PULPIT, "In his days the Edomites revolted made themselves a
king. The expression, "in his days," scarcely fails intending to
accentuate the mournful change now as compared with the state of
things depicted in our 2 Chronicles 17:5-11.
9 So Jehoram went there with his officers and all his chariots.
The Edomites surrounded him and his chariot commanders, but he rose
up and broke through by night.
-
ELLICOTT, "(9) Then Jehoram went forth.And Jehoram passed
over.
With his princes.Captains (im srv); Kings, to Zair, which
appears to be a corruption of to Seir. The chronicler has
substituted an intelligible for an obscure expression.
And he rose up by night, and smote the Edomites which compassed
him in.Literally, and it came to pass, he rose. Brief as the notice
is, it is evident that the verse relates not a victory of Jehorams,
but his desperate escape by cutting his way through the enemys
troops, which had surrounded him and his forces. (See on 2 Kings
8:21, where it is added, and the people fled to their tents.)
(Syriac. And Jehoram passed over with his captains; and all his
chariots with him. And it came to pass that when he rose in the
night, he destroyed the Edomites, and the captains of the chariots
came with him.)
TRAPP, "2 Chronicles 21:9 Then Jehoram went forth with his
princes, and all his chariots with him: and he rose up by night,
and smote the Edomites which compassed him in, and the captains of
the chariots.
Ver. 9. And smote the Edomites.] But could not subdue them. They
might be more troublesome, as Carthage was to Rome, when but half
destroyed, than before he meddled with them.
PULPIT, "With his princes. The parallel, 2 Kings 8:21, reads,
"to Zair." Of any such place nothing is known, and it has been
proposed to supersede the word there by "Self," which a certain
amount of similarity of the Hebrew characters might countenance.
Possibly by some mishap, not so readily explainable by
misoccurrence of characters simply, our words, "with his princes,"
should stand in place of "to Zair." It must be noted that the two
first clauses of the verse in the parallel become something
inconsequential (which is not the ease with the reading of our
text), in that it says, "The king and chariots went forth to a
place, and rose up by night," etc. The dislocation is, perhaps, not
serious, but our text avoids it in reading, "The king, princes, and
chariots went forth, and rose up by night and smote," etc.
10 To this day Edom has been in rebellion against Judah.
-
Libnah revolted at the same time, because Jehoram had forsaken
the Lord, the God of his ancestors.
K&D, "The chronicler concludes the account of the revolt of
Edom and of the city of Libnah against Judah's dominion with the
reflection: For he (Joram) had forsaken Jahve the God of the
fathers, and consequently had brought this revolt upon himself,
the Lord punishing him thereby for his sin. Yea, even high
places did he make. The $
placed at the beginning may be connected with & (cf.
Isa_30:33), while the subject is
emphasized by : The same who had forsaken the God of the
fathers, made also high places, which Asa and Jehoshaphat had
removed, 2Ch_14:2, 2Ch_14:4; 2Ch_17:6. And he caused the
inhabitants of Jerusalem to commit fornication, i.e., seduced them
into
the idolatrous worship of Baal. That the Hiph. * is to be
understood of the spiritual whoredom of Baal-worship we learn from
2Ch_21:13 : as the house of Ahab caused to
commit fornication. +, and misled Judah, i.e., drew them away by
violence from the
right way. + is to be interpreted in accordance with Deu_13:6,
Deu_13:11.
BESO, "2 Chronicles 21:10. The same time did Libnah revolt
Libnah seems to have set up for a free state. And the reason is
here given, both why God permitted it, and why they did it, because
Jehoram was become an idolater. While he adhered to God, they
adhered to him; but when he cast God off, they cast him off.
Whether this would justify them in their revolt or not, it
justified Gods providence which suffered it.
ELLICOTT, "(10) Unto this day.See on 2 Chronicles 5:9. The date
thus assigned is some time prior to the captivity. o account is
taken of Amaziahs reduction of Edom (2 Chronicles 25:11-15), which
was probably not permanent.
The same time also.Literally, then revolted Libnah at that time.
2 Kings 8:22 ends here. The chronicler adds, from under his (i.e.,
Jehorams) hand, and assigns a moral ground for the successful
rebellion: For he had forsaken Jehovah, the God of his fathers.
(Thenius can hardly be right in asserting that the chronicler meant
to say that Libnah, as a city of the priests, refused obedience to
the idolatrous king; nor Hitzig, in explaining the revolt as merely
a religious secession. ) He forsook Jehovah, by walking in the way
of the kings of Israel, as did the house of Ahab, i.e., by adopting
and popularising the worship of the Tyrian Baal, to please his wife
and her people. In those days friendship with an alien race seems
to have involved
-
recognition of their gods. (Comp. Amos 1:9 for the alliance
between Tyre and Judah.)
Libnah.Syriac, the Edomites that lived in Libnah.
TRAPP, "2 Chronicles 21:10 So the Edomites revolted from under
the hand of Judah unto this day. The same time [also] did Libnah
revolt from under his hand; because he had forsaken the LORD God of
his fathers.
Ver. 10. Did Libnah revolt.] See 2 Kings 8:22.
POOLE, "To wit, publicly and avowedly, setting him at defiance,
as the next verse shows. And this is mentioned, either,
1. As the reason why the priests, whose city Libnah was, forsook
him, because he had forsaken God; or rather,
2. As the reason why God raised up so many enemies against him,
both from abroad and at home.
PULPIT, "Libnah because he had forsaken. The parallel states the
revolt of Libnah also, but does not make the closing remark of our
verse.
2 Chronicles 21:11Caused to commit fornication. Perhaps the
meaning is exclusively here the infidelity of idolatry, but at any
rate it includes this.
11 He had also built high places on the hills of Judah and had
caused the people of Jerusalem to prostitute themselves and had led
Judah astray.
BARES, "See 2Ki_8:18. The writer of Kings only tells us in
general terms that Jehoram did evil in the sight of the Lord, and
walked in the way of the house of Ahab. Here, in 2Ch_21:11,
2Ch_21:13, we have particulars of his idolatry. Jehoram, it seems,
seduced by the evil influence of his wife - Athaliah, the daughter
of Ahab -permitted the introduction of Baal-worship, idolatrous
altars in various high places,
-
groves (Asherahs), images, and pillars; the people were not only
allowed, but compelled to take part in the new rites. To commit
fornication is a common metaphor, signifying idolatry or spiritual
unfaithfulness (compare the 2Ki_9:22 note).
CLARKE, "To commit fornication - That is, to serve idols. The
Israelites were considered as joined to Jehovah as a woman is
joined to her husband: when she associates with other men, this is
adultery; when they served other gods, this was called by the same
name, it was adultery against Jehovah. This is frequently the only
meaning of the terms adultery and fornication in the
Scriptures.
GILL, "Moreover, he made high places in the mountains of
Judah,.... Temples and altars for idols, which, being built on
mountains, had the name of high places; and these Jehoram made or
rebuilt were those which had been pulled down by Asa and
Jehoshaphat:
and caused the inhabitants of Jerusalem to commit fornication;
that is, idolatry, drawing them by his own example to worship Baal,
for he did what Ahab and his family did, 2Ch_21:6, and compelled
Judah thereto; the inhabitants of Jerusalem falling into the same
idolatrous practice with him, he forced the inhabitants of the
cities, and in the country, to do the same, who it seems were not
so willing and ready to comply therewith.
BESO, "2 Chronicles 21:11. He made high places ot to the Lord,
whose sworn enemy he was, but to Baals, or false gods. Caused the
inhabitants of Jerusalem to commit fornication Spiritual whoredom,
or idolatry, seducing them to eat things sacrificed to idols,
(Revelation 2:20,) not only by his counsel and example, but, as it
follows, by force, by threats, and penalties.
COFFMA, "THAT WRITIG FROM ELIJAH REGARDIG JEHORAM
"Moreover he made high places in the montains of Judah, and made
the inhabitants of Jerusalem to play the harlot, and led Judah
astray. And there came a writing to him from Elijah the prophet,
saying, Thus saith Jehovah, the God of David thy father, Because
thou hast not walked in the ways of Jehoshaphat thy father, nor in
the ways of Asa king of Judah, but hast walked in the ways of the
kings of Israel, and hast made Judah and the inhabitants of
Jerusalem to play the harlot, like as the house of Ahab did, and
also hast slain thy brethren of thy father's house, who were better
than thyself: behold, Jehovah will smite with a great plague thy
people, and thy children, and thy wives, and all thy substance; and
thou shalt have great sickness by disease of thy bowels, until thy
bowels fall out by reason of thy sickness, day by day."
Some scholars have argued that Elijah was already deceased at
the times of Jehoram and that he could not have written the letter
mentioned here; but this
-
criticism is groundless for two reasons: (1) Elijah might indeed
still have been living, a rather attractive argument for this
having been cited by Myers.[4] That Elijah did indeed write this
`document' and that it was sent during Elijah's lifetime was flatly
declared by Josephus.[5] William Whiston, who translated the works
of Josephus, however, insisted that Elijah had died four years
previously to the times indicated here, and that the simplest
explanation is that some copier inadvertently substituted the name
Elijah for that of Elisha.[6] (2) The passage does not indicate
that the "document"[7] (as the word is translated by Myers) was
written during Elijah's lifetime. Furthermore, the Chronicler gives
five other examples of prophets predicting disaster to kings before
the event (2 Chronicles 12:5; 16:7; 19:2; 24:20; and 26:16).[8] In
this light, we find no difficulty whatever in what is written
here.
ELLICOTT, "(11) Moreover he made.There is a stress on the
pronoun, he made, in contrast with Asa and Jehoshaphat, his
worthier predecessors (2 Chronicles 17:6). Or he himself, and not
the people. LXX., . From this point to the end of the reign the
narrative is peculiar to the chronicler.
High places.For the worship of the foreign gods, as well as of
the God of Israel.
Mountains.Many Heb. MSS., LXX., and Vulg., cities (a similar
word); Syriac, Moreover he made high places in the mountain of
Judah, and caused the azarites of Jerusalem to drink wine, and
scattered those who were of the house of Judah.
And caused the inhabitants of Jerusalem to commit
fornicationi.e., the spiritual fornication of unfaithfulness to
Jehovah, the only lawful spouse of Israel. (Comp. Hosea 2:5; Hosea
2:8; Hosea 2:13; Hosea 2:16-17; Hosea 2:19 :1 Chronicles 5:25.)
And compelled.Or, seduced (Deuteronomy 13:6; Deuteronomy 13:11).
LXX., .
TRAPP, "2 Chronicles 21:11 Moreover he made high places in the
mountains of Judah, and caused the inhabitants of Jerusalem to
commit fornication, and compelled Judah [thereto].
Ver. 11. Moreover he made high places.] (a) He restored what his
father and grandfather had destroyed, Heroum filii noxae. The
reason whereof some give is this, that God may show that good
children are his gift alone. And again, good men are oft so intent
upon the public affairs in state and church, that they neglect
their private, and give not their children so good education as
they should.
To commit fornication.] To worship Baal. See 2 Kings 9:22. This
was the worse, because in Jerusalem, the holy city; and because he
caused them to do it, partly by his allurements, and partly by
affrightments; as did Julian also the apostate, qui persuadendo
persecutus est.
-
POOLE, "He made high places; not to the Lord, whose sworn enemy
he was, but to Baals, or false gods.
Caused the inhabitants of Jerusalem to commit fornication; not
only by his counsel and example, but, as it follows, by force, by
threats and penalties.
12 Jehoram received a letter from Elijah the prophet, which
said:
This is what the Lord, the God of your father David, says: You
have not followed the ways of your father Jehoshaphat or of Asa
king of Judah.
BARES, "This is the only notice which we have of Elijah in
Chronicles. As a prophet of the northern kingdom, he engaged but
slightly the attention of the historian of the southern one. The
notice shows that Elijah did not confine his attention to the
affairs of his own state, but strove to check the progress of
idolatry in Judah. And it proves that he was alive after the death
of Jehoshaphat 2Ch_21:13; a fact bearing
(1) upon the chronological order of 2Ki_2:1 (see the note),
and
(2) showing that Elisha, who prophesied in the time of
Jehoshaphat. 2Ki_3:11-19commenced his public ministry before his
masters translation.
CLARKE, "There came a writing to him from Elijah the prophet -
From 2Ki_2:11, it is evident that Elijah had been translated in the
reign of Jehoshaphat, the father of Jehoram. How then could he send
a letter to the son? Some say he sent it from heaven by an angel;
others, that by the spirit of prophecy he foresaw this defection of
Jehoram, and left the letter with Elisha, to be sent to him when
this defection should take place; others say that Elijah is put
here for Elisha; and others, that this Elijah was not the same that
was translated, but another prophet of the same name. There are
others who think that, as Elijah was still in the body, for he did
not die, but was translated, he sent this letter from that secret
place in which he was hidden by the
-
Almighty. All the versions have Elijah, and all the MSS. the
same reading. Dr. Kennicott contends that Elisha was the writer;
for Elijah had been taken up to heaven thirteen years before the
time of this writing. Our margin says, the letter was written
before his assumption, and refers to 2Ki_2:1.
These are all conjectures; and I could add another to their
number, but still we should be where we were. I should adopt the
conjecture relative to Elisha, were not every Hebrew MS., and all
the Oriental versions, against it; to which may be added, that the
author of this book does not once mention Elisha in any part of his
work. It is certainly a possible case that this writing might have
been a prediction of Jehorams impiety and miserable death,
delivered in the time of the prophet, and which was now laid before
this wicked king for the first time: and by it the prophet, though
not among mortals, still continued to speak. I can see no solid
reason against this opinion.
GILL, "And there came a writing to him from Elijah the
prophet,.... Not what was written by him after his ascension to
heaven, and from thence came to Jehoram, even seven years after
that, as say some Jewish writers (z); nor was it a writing from
another person of the same name in those times, since of such an
one we nowhere read; nor from Elisha bearing the name of Elijah,
having a double portion of his spirit on him, since he is never so
called; but this was a writing of Elijah's before his ascension,
who, foreseeing by a spirit of prophecy what Jehoram would be
guilty of, wrote this, and gave it to one of the prophets, as
Kimchi suggests, and most probably to Elisha, to communicate it to
him at a proper time; and who might, as the above writer intimates,
think it came immediately from heaven:
saying, thus saith the Lord God of David thy father; and from
whose God he had departed, and to which ancestor of his he was so
much unlike:
because thou hast not walked in the ways of Jehoshaphat thy
father, nor in the ways of Asa king of Judah; neither trod in the
steps of his father nor grandfather.
HERY 12-19, "Here we have, I. A warning from God sent to Jehoram
by a writing from Elijah the prophet. By this it appears that
Jehoram came to the throne, and showed himself what he was before
Elijah's translation. It is true we find Elisha attending
Jehoshaphat, and described as pouring water on the hands of Elijah,
after the story of Elijah's translation (2Ki_3:11); but that might
be, and that description might be given of him, while Elijah was
yet on earth: and it is certain that that history is put out of its
proper place, for we read of Jehoshaphat's death, and Jehoram's
coming to the crown, before we read of Elijah's translation,
1Ki_22:50. We will suppose that the time of his departure was at
hand, so that he could not go in person to Jehoram; but that,
hearing of his great wickedness in murdering his brethren, he left
this writing it is probable with Elisha, to be sent him by the
first opportunity, that it might either be a means to reclaim him
or a witness against him that he was fairly told what would be in
the end hereof. The message is sent him in the name of the Lord God
of David his father (2Ch_21:12), upbraiding him with his relation
to David as that which, though it was his honour, was an
aggravation of his degeneracy. 1. His crimes are plainly charged
upon him - his departure from the good ways of God, in which he had
been educated, and which he had been directed and encouraged to
walk in by the example of his good father and
-
grandfather, who lived and died in peace and honour (2Ch_21:12)
- his conformity to the ways of the house of Ahab, that impious
scandalous family - his setting up and enforcing idolatry in his
kingdom - and his murdering his brethren because they were better
than himself, 2Ch_21:13. These are the heads of the indictment
against him. 2. Judgment is given against him for these crimes; he
is plainly told that his sin should certainly be the ruin, (1.) Of
his kingdom and family (2Ch_21:14): With a heavy stroke, even that
of war and captivity, will the Lord smite thy people and thy
children, etc. Bad men bring God's judgments upon all about them.
His people justly suffer because they had complied with his
idolatry, and his wives because they had drawn him to it. (2.) Of
his health and life: Thou shalt have great sickness, very painful
and tedious, and at last mortal, 2Ch_21:15. This he is warned of
before, that his blood might be upon his own head, the watchman
having delivered his soul; and that when these things so
particularly foretold, came to pass, it might appear that they did
not come by chance, but as the punishment of his sins, and were so
intended. And now if, as he had learned of Ahab to do wickedly, he
had but learned even of Ahab to humble himself upon the receipt of
this threatening message from Elijah - if, like (1Ki_21:27), he had
rent his clothes, put on sackcloth, and fasted - who knows but,
like him, he might have obtained at least a reprieve? But it does
not appear that he took any notice of it; he threw it by as
waste-paper; Elijah seemed to him as one that mocked. But those
that will not believe shall feel.
II. The threatened judgments brought upon him because he
slighted the warning. No marvel that hardened sinners are not
frightened from sin and to repentance by the threatenings of misery
in another world, which is future and out of sight, when the
certain prospect of misery in this world, the sinking of their
estates and the ruin of their healths, will not restrain them from
vicious courses.
1. See Jehoram here stripped of all his comforts. God stirred up
the spirit of his neighbours against him, who had loved and feared
Jehoshaphat, but hated and despised him, looking upon it as a
scandalous thing for a nation to change their gods. Some occasion
or other they took to quarrel with him, invaded his country, but,
as it should seem, fought neither against small nor great, but the
king's house only; they made directly to that, and carried away all
the substance that was found in it. No mention is made of their
carrying any away captive but the king's wives and his sons,
2Ch_21:17. Thus God made it evident that the controversy was with
him and his house. Here it is only said, They carried away his
sons; but we find (2Ch_22:1) that they slew them all.Blood for
blood. He had slain all his brethren, to strengthen himself; and
now all his sons are slain but one, and so he is weakened. If he
had not been of the house of David, that one would not have
escaped. When Jeroboam's house, and Baasha's, and Ahab's, were
destroyed, there was none left; but David's house must not be
wholly extirpated, though sometimes wretchedly degenerated, because
a blessing was in it, no less a blessing than that of the
Messiah.
2. See him tormented with sore diseases and of long continuance,
such as were threatened in the law against those that would not
fear the Lord their God, Deu_28:58, Deu_28:59. His disease was very
grievous. It lay in his bowels, producing a continual griping, and
with this there was a complication of other sore diseases. The
affliction was moreover very tedious. Two years he continued ill,
and could get no relief; for the disease was incurable, though he
was in the prime of life, not forty years old. Asa, whose heart was
p