2 Chronicles 21 Commentary

Ahab, whose bad daughter, Athaliah, he had married, 2Chr 21:6 . God remembers his covenant with David, and does not destroy the nation, 2Chr 21:7 . The Edomites revolt, 2Chr 21:8-10 . Jehoram restores the high places in the mountains of Judah, and greatly corrupts the morals of the people, 2Chr 21:11 . A letter comes to him from Elijah, 2Chr 21:12-15 . The Philistines and Arabians come up against him, pillage his house, and take away his wives, with all his sons except Jehoahaz, 2Chr 21:16 , 2Chr 21:17 . He is smitten with an incurable disease in his bowels; of which, in two years, he dies miserably, after a profligate reign of eight years, 2Chr 21:18-20 . Verse 2 And he had brethren - the sons of Jehoshaphat, king of Israel. - Jehoshaphat certainly was not king of Israel, but king of Judah. ישראל Yisrael must be a corruption in the text, for יהודה 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 Kennicott's and De Rossi's MSS. The word Judah should therefore be restored to the text. Verse 3 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 2Kgs 8:16 , etc.; and on the same, 2Chr 1:17 , where an attempt is made to settle this disturbed chronology. Verse 4 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. Verse 6 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 Jehoram's cruelty and profaneness. Verse 7 To give a light to him - To give him a descendant. Verse 8 In his days the Edomites revolted - See on 2Kgs 8:21 (note). Verse 11 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. Verse 12 There came a writing to him from Elijah the prophet - From 2Kgs 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 2Kgs 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 Jehoram's 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. Verse 14 Will the Lord smite - "The Word of the Lord will send a great mortality." - Targum. Verse 15 Until thy bowels fall out - This must have been occasioned by a violent inflammation: by the same death perished Antiochus Epiphanes, and Herod Agrippa. Verse 16 The Philistines, and - the Arabians - We have no other account of this war. Though it was a predatory war, yet it appears to have been completely ruinous and destructive. What a general curse fell upon this bad king; in his body, soul, substance, family, and government! Verse 17 Save Jehoahaz the youngest - This person had at least three names, Jehoahaz, Ahaziah, ( 2Chr 22:1 ), and Azariah, ( 2Chr 22:6 ). Verse 18 The Lord smote him - "And after all these things the Word of the Lord smote his bowels," etc. - Targum. Verse 19 After the end of two years, his bowels fell out - The Targum seems to intimate that he had a constipation and inflammation in his bowels; and that at last his bowels gushed out. No burning - "His people made no burning of aromatic woods for him, as they had done for his forefathers." - Targum. See on 2Chr 16:14 (note). Verse 20 Departed without being desired - He was hated while he lived, and neglected when he died; visibly cursed of God, and necessarily execrated by the people whom he had lived only to corrupt and oppress. No annalist is mentioned as having taken the pains to write any account of his vile life. This summary mention of him consigns him to the execration of posterity, and holds in the view of every prudent governor, the rock on which he split and wrecked the state. Introduction Ahaziah beans to reign; and reigns wickedly under the counsels of his bad mother, 2Chr 22:1-4 . He is s

Jehoram's Wicked Reign. ( b. c. 889.) 1 Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead. 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. 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. 4 Now 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. 5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem. 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 . 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. 8 In his days the Edomites revolted from under the dominion of Judah, and made themselves a king. 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. 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. 11 Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto. We find here, I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named ( v. 2 ), and it is said ( v. 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 ( v. 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, Deut. xxi. 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 ( ch. xvii. 7 ), are here called princes of Israel, as before fathers of Israel ( ch. xix. 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. ii. 12 ); it will prove a foundation that will sink the superstructure. 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 ( v. 6 ), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, v. 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. ii. 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 ( v. 8 ), and, though he chastised them ( v. 9 ), yet he could not reduce them, v. 10 . 2. One of the cities of his own kingdom did so. Libnah revolted ( v. 10 ) and set up for a free state, as of old it had a king of its own, Josh. xii. 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, v. 7 . These things we had before, 2 Kings viii. 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, Ps. lxxxix. 30 , &c. Jehoram's Miserable End.

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. Of Israel - So he is called either, Because he was so by right: or 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.

Strengthened himself - He hardened his heart, as that word sometimes signifies. Princes - 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: because he thought these would be most zealous for that religion which he was resolved to oppose.

Libnah - 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 no, it justified God's providence which suffered it.

High places - Not to the Lord, but to Baals or false gods. And caused - Not only by his counsel and example, but by force, by threats, and penalties.

( b. c. 884.) 12 And there came a writing to him from Elijah the prophet, saying, Thus saith the Lord 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, 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself: 14 Behold, with a great plague will the Lord smite thy people, and thy children, and thy wives, and all thy goods: 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day. 16 Moreover the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: 17 And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 18 And after all this the Lord smote him in his bowels with an incurable disease. 19 And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers. 20 Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings. 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 ( 2 Kings iii. 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, 1 Kings xxii. 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 ( v. 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 ( v. 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, v. 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 ( v. 14 ): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children, " &c. 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," v. 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 ( 1 Kings xxi. 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, v. 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 ( ch. xxii. 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, Deut. xxviii. 58, 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 perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it—is a most deplorable case. 3. See him buried in disgrace. He reigned but eight years, and then departed without being desired, v. 20 . Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, v. 19 . His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.

From Elijah - By this it appears, that Jehoram came to the throne before Elijah's translation. It is true, we find Elisha attending Jehoshaphat; but that might be, while Elijah was yet on earth: for we read of Jehoram's coming to the crown, before we read of Elijah's translation, 1Kings 22:50 . We may suppose, the time of his departure was at hand, so that he could not go in person to Jehoram. But he left this writing, probably with Elisha, to be sent the first opportunity. The message is sent in the name of the Lord God of David his father, upbraiding him with his relation to David, as that which was no more his honour, but an aggravation of his degeneracy.

People - Because the generality of them sinned, in complying with his wicked and idolatrous commands. Wives - Whose lives shall go for the lives of thy brethren, ver. 4 .

Philistines - A people fully subdued and dispirited: but God now raises their spirits and courage to do his work. Ethiopians - A people in Arabia, so called, either for their likeness in complexion to the Ethiopians, or because the one of these people were a colony of the other.

His wives - Whom also they slew, chap. 22:1 , except Ahaziah and Athaliah; who possibly were hidden in some secret place. Left him - Blood for blood. He had slain all his brethren; they slay all his sons, but one. And he had not escaped, had be not been of the house of David; which must not be extirpated, like that of Ahab: because a blessing was in it; no less a blessing than that of the Messiah.

Desired - This is an emphatical expression, because it is usual with men to desire the deaths of some persons, whom afterward they lament, and heartily wish they were alive again. But for this ungodly and unhappy prince, his people did not only in his life time wish his death, but afterwards did not repent of those desires.