Text -- 2 Chronicles 21:12 (NET)

21:12 Jehoram received this letter from Elijah the prophet: “This is what the Lord God of your ancestor David says: ‘You have not followed in the footsteps of your father Jehoshaphat and of King Asa of Judah,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 21:12

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, 1Ki 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.

JFB: 2Ch 21:12-15

That prophet's translation having taken place in the reign of Jehoshaphat [2Ki 2:11-12], we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha.

Clarke: 2Ch 21:12

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 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.

Defender: 2Ch 21:12

Elijah prophesied in Israel, but he was also concerned with Jehoram's apostasy in Judah. Apparently, shortly before his translation into heaven, he sent this prophecy by messenger to king Jehoram, predicting his untimely and painful death."

TSK: 2Ch 21:12

am 3116, bc 888

a writing : ""Which was writ before his assumption.""2Ki 2:1; Jer 36:2, Jer 36:23, Jer 36:28-32; Eze 2:9, Eze 2:10; Dan 5:5, Dan 5:25-29

Elijah the prophet : If the account of the translation of Elijah be given in the order in which it happened, then it occurred in the reign of Jehoshaphat, the father of Jehoram. Hence, it is probable that he wrote it before his assumption, and left it to be delivered by Elisha or one of the prophets. 2Ki 2:11

in the ways of Jehoshaphat : 2Ch 17:3, 2Ch 17:4; 1Ki 22:43

in the ways of Asa : 2Ch 14:2-5; 1Ki 15:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 21:12

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 3:11-19 commenced his public ministry before his master’ s translation.

Poole: 2Ch 21:12

There came a writing to him from Elijah

Quest. How could this be, when Elijah was rapt up to heaven in Jehoshaphat’ s time, 2Ki 2:3,11 .

Answ Either,

1. This was Elisha, or some other prophet called Elijah, because he acted in the spirit and power of Elijah, for which cause John the Baptist also is so called. Or rather,

2. This was really written by Elijah, who by the Spirit did clearly foresee and foretell the reign and acts of Jehoram, (as others did of Josiah, 1Ki 13:2 , and Isaiah of Cyrus, Isa 45:3 , long before they were born,) and in consideration thereof left this prophecy with Elisha, to be delivered in due time by him, or some other person in his name, and as from his mouth.

The Lord God of David thy father whose name he mentions either to upbraid him with his degeneration from so worthy a parent; or to take off his presumption and confidence, which was grounded upon his being the son and successor of David, in whose posterity the crown was settled for ever by God’ s special appointment, and by the approbation of the people.

In the ways of Jehoshaphat thy father whose wise counsel and good example thou hast despised.

Haydock: 2Ch 21:12

Elias. Le Clerc would read Eliseus. Grotius supposes that all passed in a dream. Others think that Elias had written the letter before his removal from the conversation of men, some years before, foreseeing the impiety of Joram, and leaving the letter with Eliseus, to be delivered unto him. M. Junius. ---

But the most common opinion is, that the prophet wrote it in paradise, (C.) and sent it to the king by an angel, &c. Seder. xvii. Bellarmine) T. ---

Elias had been taken away in the 18th year of Josaphat, who reigned 25; so he shewed this special care of Joram and his kingdom, so many years after his assumption. W. ---

Thus the saints in heaven interest themselves in our defence, 2 Machabees xv. 11. H. ---

Prophet. Heb. "And there came in him a writing of," &c. C.

Gill: 2Ch 21:12

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.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 21:12

¹ tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.

² tn Heb “Because you…” In the Hebrew text this lengthy sentence is completed in vv. 14-15. Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences.

³ tn Heb “walked in the ways.”

⁴ tn Heb “in the ways of.”

Geneva Bible: 2Ch 21:12

And there came a writing to him from ^{( g )} 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,

^{( g )} Some think that this was Elisha so called because he had the Spirit in abundance, as had Elijah.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 21:1-20

1 Jehoram, succeeding Jehoshaphat, slays his brethren.

5 His wicked reign.

8 Edom and Libnah revolt.

12 The prophecy of Elijah against him in writing.

16 Philistines and Arabians oppress him.

18 His incurable disease, infamous death, and burial.

MHCC: 2Ch 21:12-20

A warning from God was sent to Jehoram. The Spirit of prophecy might direct Elijah to prepare this writing in the foresight of Jehoram's crimes. He is plainly told that his sin should certainly ruin him. But no marvel that sinners are not frightened from sin, and to repentance, by the threatenings of misery in another world, when the certainty of misery in this world, the sinking of their estates, and the ruin of their health, will not restrain them from vicious courses. See Jehoram here stripped of all his comforts. Thus God plainly showed that the controversy was with him, and his house. He had slain all his brethren to strengthen himself; now, all his sons are slain but one. David's house must not be wholly destroyed, like those of Israel's kings, because a blessing was in it; that of the Messiah. Good men may be afflicted with diseases; but to them they are fatherly chastisements, and by the support of Divine consolations the soul may dwell at ease, even when the body lies in pain. 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 without grace to bear it, is a most deplorable case. Wickedness and profaneness make men despicable, even in the eyes of those who have but little religion.

Matthew Henry: 2Ch 21:12-20

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 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, 2Ch 21:20. 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, 2Ch 21:19. 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.

Keil-Delitzsch: 2Ch 21:12-17

The prophet Elijah's letter against Joram, and the infliction of the punishments as announced. - 2Ch 21:12. There came to him a writing from the prophet Elijah to this effect: "Thus saith Jahve, the God of thy father David, Because thou hast not walked in the ways of Jehoshaphat, ... but hast walked in the way of the kings of Israel, ... and also hast slain thy brethren, the house of thy father, who were better than thyself; behold, Jahve will send a great plague upon thy people, and upon thy sons, and thy wives, and upon all thy goods; and thou shalt have great sickness, by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day." מכתב , writing, is a written prophetic threatening, in which his sins are pointed out to Joram, and the divine punishment for them announced. In regard to this statement, we need not be surprised that nothing is elsewhere told us of any written prophecies of Elijah; for we have no circumstantial accounts of his prophetic activity, by which we might estimate the circumstances which may have induced him in this particular instance to commit his prophecy to writing. But, on the other hand, it is very questionable if Elijah was still alive in the reign of Joram of Judah. His translation to heaven is narrated in 2 Kings 2, between the reign of Ahaziah and Joram of Israel, but the year of the event is nowhere stated in Scripture. In the Jewish Chronicle Seder olam , 2 Chr 17:45, it is indeed placed in the second year of Ahaziah of Israel; but this statement is not founded upon historical tradition, but is a mere deduction from the fact that his translation is narrated in 2 Kings 2 immediately after Ahaziah's death; and the last act of Elijah of which we have any record (2 Kings 1) falls in the second year of that king. Lightfoot, indeed ( Opp. i. p. 85), Ramb., and Dereser have concluded from 2Ki 3:11 that Elijah was taken away from the earth in the reign of Jehoshaphat, because according to that passage, in the campaign against the Moabites, undertaken in company with Joram of Israel, Jehoshaphat inquired for a prophet, and received the answer that Elisha was there, who had poured water upon the hands of Elijah. But the only conclusion to be drawn from that is, that in the camp, or near it, was Elisha, Elijah's servant, not that Elijah was no longer upon earth. The perfect יצק אשׁר seems indeed to imply this; but it is questionable if we may so press the perfect, i.e., whether the speaker made use of it, or whether it was employed only by the later historian. The words are merely a periphrasis to express the relationship of master and servant in which Elijah stood to Elisha, and tell us only that the latter was Elijah's attendant. But Elisha had entered upon this relationship to Elijah long before Elijah's departure from the earth (1Ki 19:19.). Elijah may therefore have still been alive under Joram of Judah; and Berth. accordingly thinks it "antecedently probable that he spoke of Joram's sins, and threatened him with punishment. But the letter,"so he further says, "is couched in quite general terms, and gives, moreover, merely a prophetic explanation of the misfortunes with which Joram was visited;"whence we may conclude that in its present form it is the work of a historian living at a later time, who describes the relation of Elijah to Joram in few words, and according to his conception of it as a whole. This judgment rests on dogmatic grounds, and flows from a principle which refuses to recognise any supernatural prediction in the prophetic utterances. The contents of the letter can be regarded as a prophetic exposition of the misfortunes which broke in, as it were, upon Joram, only by those who deny à priori that there is any special prediction in the speeches of the prophets, and hold all prophecies which contain such to be vaticinia post eventum . Somewhat more weighty is the objection raised against the view that Elijah was still upon earth, to the effect that the divine threatenings would make a much deeper impression upon Joram by the very fact that the letter came from a prophet who was no longer in life, and would thus more easily bring him to the knowledge that the Lord is the living God, who had in His hand his breath and all his ways, and who knew all his acts. Thus the writing would smite the conscience of Joram like a voice from the other world (Dächsel). But this whole remark is founded only upon subjective conjectures and presumptions, for which actual analogies are wanting.

For the same reason we cannot regard the remark of Menken as very much to the point, when he says: "If a man like Elias were to speak again upon earth, after he had been taken from it, he must do it from the clouds: this would harmonize with the whole splendour of his course in life; and, in my opinion, that is what actually occurred."For although we do not venture "to mark the limits to which the power and sphere of activity of the perfected saints is extended,"yet we are not only justified, but also bound in duty, to judge of those facts of revelation which are susceptible of different interpretations, according to the analogy of the whole Scripture. But the Scriptures of the Old and New Testaments know nothing of any communications by writings between the perfected saints in heaven and men; indeed, they rather teach the contrary in the parable of the rich man

(Note: "Neque enim ," says Ramb., " ulla ratione credibile est, Deum in gratiam impii regis ejusmodi quid fecisse, cujus nullum alias exemplum exstat; immo quod nec necessarium erat, quum plures aliae essent rationes, quibus Deus voluntatem suam ei manifestare poterat; coll. Luc . 16:27, 29."And, still more conclusively, Calov. declares: " Non enim triumphantium in coelis est erudire aut ad poenitentiam revocare mortales in terra. Habent Mosen et prophetas, si illos non audiant, neque si quis ex mortius resurrexerit, nedum si quis ex coelis literas perscripserit, credent Luc . 16:31.")

(Luk 16:31)

There are consequently no sufficient grounds for believing that the glorified Elijah either sent a letter to Joram from heaven by an angel, or commissioned any living person to write the letter. The statement of the narrative, "there came to him a writing from Elijah the prophet,"cannot well be understood to mean anything else than that Elijah wrote the threatening prophecy which follows; but we have no certain proof that Elijah was then no longer alive, but had been already received into heaven. The time of his translation cannot be exactly fixed. He was still alive in the second year of Ahaziah of Israel; for he announced to this king upon his sick-bed that he would die of his fall (2 Kings 1). Most probably he was still alive also at the commencement of the reign of Joram of Israel, who ascended the throne twenty-three years after Ahab. Jehoshaphat died six or seven years later; and after his death, his successor Joram slew his brothers, the other sons of Jehoshaphat. Elijah may have lived to see the perpetration of this crime, and may consequently also have sent the threatening prophecy which is under discussion to Joram. As he first appeared under Ahab, on the above supposition, he would have filled the office of prophet for about thirty years; while his servant Elisha, whom he chose to be his successor as early as in the reign of Ahab (1Ki 19:16), died only under Joash of Israel (2Ki 13:14.), who became king fifty-seven years after Ahab's death, and must consequently have discharged the prophetic functions for at least sixty years. But even if we suppose that Elijah had been taken away from the earth before Jehoshaphat's death, we may, with Buddaeus, Ramb., and other commentators, accept this explanation: that the Lord had revealed to him Joram's wickedness before his translation, and had commissioned him to announce to Joram in writing the divine punishment which would follow, and to send this writing to him at the proper time. This would entirely harmonize with the mode of action of this great man of God. To him God had revealed the elevation of Jehu to the throne of Israel, and the extirpation of the house of Ahab by him, together with the accession of Hazael, and the great oppressions which he would inflict upon Israel, - all events which took place only after the death of Joram of Judah. Him, too, God had commissioned even under Ahab to anoint Jehu to be king over Israel (1Ki 19:16), which Elisha caused to be accomplished by a prophetic scholar fourteen years later (2Ki 9:1.); and to him the Lord may also have revealed the iniquity of Joram, Jehoshaphat's successor, even as early as the second year of Ahaziah of Israel, when he announced to this king his death seven years before Jehoshaphat's death, and may have then commissioned him to announce the divine punishment of his sin. But if Elijah committed the anointing of both Hazael and Jehu to his servant Elisha, why may he not also have committed to him the delivery of this threatening prophecy which he had drawn up in writing? Without bringing forward in support of this such hypotheses as that the contents of the letter would have all the greater effect, since it would seem as if the man of God were speaking to him from beyond the grave (O. v. Gerlach), we have yet a perfect right to suppose that a written word from the terrible man whom the Lord had accredited as His prophet by fire from heaven, in his struggle against Baal-worship under Ahab and Ahaziah, would be much better fitted to make an impression upon Joram and his consort Athaliah, who was walking in the footsteps of her mother Jezebel, than a word of Elisha, or any other prophet who was not endowed with the spirit and power of Elijah.

Elijah's writing pointed out to Joram two great transgressions: (1) his forsaking the Lord for the idolatrous worship of the house of Ahab, and also his seducing the people into this sin; and (2) the murder of his brothers. For the punishment of the first transgression he announced to him a great smiting which God would inflict upon his people, his family, and his property; for the second crime he foretold heavy bodily chastisements, by a dreadful disease which would terminate fatally. ימים על ימים , 2Ch 21:15, is accus . of duration: days on days, i.e., continuing for days added to days; cf. שׁנה על שׁנה ספוּ , Isa 29:1. ימים Berth. takes to mean a period of a year, so that by this statement of time a period of two years is fixed for the duration of the disease before death. But the words in themselves cannot have this signification; it can only be a deduction from 2Ch 21:18. These two threats of punishment were fulfilled. The fulfilment of the first is recorded in 2Ch 21:16. God stirred up the spirit of the Philistines and the Arabians ( רוּח את העיר , as in 1Ch 5:26), so that they came up against Judah, and broke it, i.e., violently pressed into the land as conquerors ( בּקע , so split, then to conquer cities by breaking through their walls; cf. 2Ki 25:4, etc.), and carried away all the goods that were found in the king's house, with the wives and sons of Joram, except Jehoahaz the youngest (2Ch 22:1). Movers ( Chron . S. 122), Credner, Hitz., and others on Joe 3:5, Berth., etc., conclude from this that these enemies captured Jerusalem and plundered it. But this can hardly be the case; for although Jerusalem belonged to Judah, and might be included in בּיהוּדה , yet as a rule Jerusalem is specially named along with Judah as being the chief city; and neither the conquest of Judah, nor the carrying away of the goods from the king's house, and of the king's elder sons, with certainty involves the capture of the capital. The opinion that by the "substance which was found in the king's house"we are to understand the treasures of the royal palace, is certainly incorrect. רכוּשׁ denotes property of any sort; and what the property of the king or of the king's house might include, we may gather from the catalogue of the אוצרות of David, in the country, in the cities, villages, and castles, 1Ch 27:25., where they consist in vineyards, forests, and herds of cattle, and together with the המּלך אוצרות formed the property ( הרכוּשׁ ) of King David. All this property the conquering Philistines and Arabians who had pressed into Judah might carry away without having captured Jerusalem. But המּלך בּית denotes here, not the royal palace, but the king's family; for המּלך לבית הנּמצא does not denote what was found in the palace, but what of the possessions of the king's house they found. נמצא with ל is not synonymous with בּ נמצא , but denotes to be attained, possessed by; cf. Jos 17:16 and Deu 21:17. Had Jerusalem been plundered, the treasures of the palace and of the temple would also have been mentioned: 2Ch 25:24; 2Ch 12:9; 2Ki 14:13. and 1Ki 14:26; cf. Kuhlmey, alttestl. Studien in der Luther. Ztschr. 1844, iii. S. 82ff. Nor does the carrying away of the wives and children of King Joram presuppose the capture of Jerusalem, as we learn from the more exact account of the matter in 2Ch 22:1.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 21:1-20

E. Jehoram ch. 21

The events from Jehoram's reign that the Chronicler selected present a classic example of the consequences that follow departing from Yahweh. The king violated God's will by murdering his brothers (v. 4) and practicing idolatry (v. 6).

"Jehoram is the first king of the Davidic line of whom the Chronicler's judgment is totally negative."⁵⁵

"There is both irony and retributive justice in that Jehoram sets in motion events that would ultimately lead to the near obliteration of his own line (22:10; 2 Kgs 11:1)."⁵⁶

The retributions Yahweh brought for these sins were the rebellion of and invasion by his neighbors (vv. 8-10, 16-17), his own painful death (vv. 18-19), and death with no one's regret (v. 19).

"It cannot be said too often that the tracing of cause and effect which so typifies Chr. does not imply that all suffering is the result of specific sin. The central point here relates rather to the folly and wickedness of usurping the place of God. Jehoram did not merely aim to exercise authority. He sought to control destinies. The same urge is not absent from the twentieth century."⁵⁷

Even though Jehoram apostatized largely through the influence of his wife and in-laws in Israel (v. 6), God did not cut off the Davidic line. This was because He had promised David He would never do that (v. 7).

It is significant that the prophet God sent to announce judgment on Jehoram was Elijah (v. 12). Elijah's ministry was to condemn Baalism in Israel, but God sent him to Jehoram because Jehoram shared the same guilt as the kings of Ahab's house. This is the only record we have of a prophet from the Northern Kingdom rebuking a king of the Southern Kingdom. All the other prophets God sent to the Davidic kings were from Judah.

"As with most illnesses mentioned in the Old Testament, we are left to conjecture about the clinically imprecise vocabulary. Ulcers, colitis, chronic diarrhea, and dysentery have been proposed."⁵⁸

The reference to Jehoshaphat having been the king of Israel (v. 2) is not an error. As we have already noted, the Chronicler regarded Judah as the true Israel and sometimes referred to Judah as Israel (cf. 12:6; 23:2; et al.).

Guzik: 2Ch 21:1-20

2 Chronicles 21 - Jehoram's Evil Reign

A. The sins of Jehoram.

1. (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. Now 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; 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 Jehoshaphat's 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. "Jehoram's response to God's 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 didn't work that way. Instead, it brought the Kingdom of Judah down spiritually.

2. (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 Jehoram's 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 Jehoshaphat's 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 Jehoram's 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 (Psalm 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; Psalm 89:3, 89:34; Psalm 132:11-12). (Payne)

B. The consequences of his sin

1. (8-11) Jehoram's sinful compromise and the revolt of Edom and Libnah.

In his days the Edomites revolted against Judah's 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 Judah's 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 Judah's 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. "Nothing else is known of trouble in Libnah, a town of uncertain location on Judah's 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 aren't told a specific outcome of this battle; perhaps it was inconclusive. Yet because of the Edom's 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 Judah's 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.

2. (12-15) Elijah's letter of rebuke to Jehoram.

And a letter came to him from Elijah the prophet, saying, Thus says the LORD God of your father David: Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the harlot like the harlotry of the house of Ahab, and also have killed your brothers, those of your father's household, who were better than yourself, behold, the LORD will strike your people with a serious affliction; your children, your wives, and all your possessions; and you will become very sick with a disease of your intestines, until your intestines come out by reason of the sickness, day by day.

a. And a letter came to him from Elijah the prophet: Elijah's main ministry was to the kings of the northern tribes, the kingdom of Israel. Yet on occasion God also used him to speak to kings of Judah, this time through a letter.

i. "How could this be, when Elijah was rapt up to heaven in Jehoshaphat's time, 2 Kings 2; 3:11. Answer. Either, 1. This was Elisha, or some other prophet called Elijah, because he acted in the spirit and the power of Elijah, for which John the Baptist is also called. Or rather, 2. This was really written by Elijah, who by the Spirit did clearly foresee and foretell the reign and acts of Jehoram." (Poole)

ii. "Elijah may, however, have been gone by the time of the delivery of his letter, so that its sentence of doom could have had the force of a voice coming from the dead." (Payne)

b. But have walked in the way of the kings of Israel: This was God's main complaint against Jehoram. He had refused to follow the pattern of his father and grandfather, and instead decided to follow the example of his father-in-law Ahab.

c. Who were better than yourself: God considered the brothers of Jehoram to be more worthy successors to the throne of Judah than Jehoram himself.

d. You will become very sick with a disease of your intestines: God promised this painful ailment would come to Jehoram as a punishment for his sins.

3. (16-17) Further troubles of the reign of Jehoram.

Moreover the LORD stirred up against Jehoram the spirit of the Philistines and the Arabians who were near the Ethiopians. And they came up into Judah and invaded it, and carried away all the possessions that were found in the king's house, and also his sons and his wives, so that there was not a son left to him except Jehoahaz, the youngest of his sons.

a. Moreover the LORD stirred up against Jehoram the spirit of the Philistines and the Arabians: This was another judgment against Jehoram - to bring enemies against him to trouble his reign.

b. Also his sons and his wives, so that there was not a son left to him except Jehoahaz, the youngest of his sons: This was a fitting judgment against Jehoram. In trying to protect his own throne he murdered all his brothers, and eventually found that all his sons were taken except one.

i. "In the outworkings of God's justice, the man who began by massacring his own brothers ended by suffering the loss of his sons and wives." (Payne)

4. (18-20) Jehoram's gruesome end.

After all this the LORD struck him in his intestines with an incurable disease. Then it happened in the course of time, after the end of two years, that his intestines came out because of his sickness; so he died in severe pain. And his people made no burning for him, like the burning for his fathers. He was thirty-two years old when he became king. He reigned in Jerusalem eight years and, to no one's sorrow, departed. However they buried him in the City of David, but not in the tombs of the kings.

a. After all this the LORD struck him in his intestines with an incurable disease: Again, this was a fitting judgment. There was a sense in which Jehoram was rotten spiritually from within; here, God simply caused the physical condition of his body simply corresponded to the spiritual condition of his soul - so he died in severe pain.

i. "The Targum seems to intimate that he had a constipation and inflammation in his bowels; and that at last his bowels gushed out." (Clarke)

ii. Apparently he suffered for two years. "This was a long while to lie under so intolerable a disease; and yet all this was but a typical hell, a foretaste of eternal torments, unless he repented." (Trapp)

iii. "Translation problems have increased the difficulty, and the end may have come suddenly, 'in two days' (cf. Keil, Dillard), rather than at the end of the second year." (Selman)

b. And, to no one's sorrow, departed: This compromising and sinful king was not mourned when he died. "He is one of the most unlovely of all the kings of Judah. 'Exalted by Jehovah,' he was for his wickedness thrust down to a dishonoured grave." (Knapp)

i. "As he lived wickedly, so he died wishedly." (Trapp)

ii. "He was hated while he lived, and neglected when he died; visibly cursed of God, and necessarily execrate by the people whom he had lived only to corrupt and oppress. No annalist is mentioned has having taken the pains to write any account of his vile life." (Clarke)

iii. "Strange indeed is the human heart. It turns to evil, and pursues it persistently; and yet it never really loves those who lead it in the way of evil. . . . Love is only inspired by goodness. Men will follow those who lead them in the ways of corruption, but such following is always inspired by evil selfishness, and never by admiration or love." (Morgan)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: 2Ch 21:12

2 CHRONICLES 21:12 —How could Elijah have sent a letter long after his departure into heaven?

PROBLEM: When Jehoram became king in Judah, “he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit harlotry, and led Judah astray” ( 2 Chron. 21:11 ). In 2 Chronicles 21:12 , we find that, in response to Jehoram’s sin, Elijah sent a letter to Jehoram. However, if Elijah was translated prior to the reign of Jehoram the son of Jehoshaphat, then how could he have sent a letter to Jehoram?

SOLUTION: Elijah was not translated until some time during the reign of Jehoram son of Ahab. Jehoram son of Ahab reigned in Israel from about 852 to 841 B .C. Jehoram son of Jehoshaphat reigned in Judah from 848 to 841 B.C . Therefore, since Elijah was not translated until some time in the reign of Jehoram of Israel, it is perfectly reasonable that he could have sent this letter to Jehoram of Judah.   

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 21 (Chapter Introduction)

Overview

2Ch 21:1, Jehoram, succeeding Jehoshaphat, slays his brethren; 2Ch 21:5, His wicked reign; 2Ch 21:8, Edom and Libnah revolt; 2Ch 21:12, The prophecy of Elijah against him in writing; 2Ch 21:16, Philistines and Arabians oppress him; 2Ch 21:18, His incurable disease, infamous death, and burial.

Poole: 2 Chronicles 21 (Chapter Introduction)

CHRONICLES CHAPTER 21 .

Jehoram is made king, and slayeth his brethren, 2Ch 21:1-4 . His wicked reign, 2Ch 21:5-7 . Edom and Libnah revolt 2Ch 21:8-11 . The prophecy of Elijah against him in writing, 2Ch 21:12-15 . The Philistines and Arabians oppress him; his incurable disease, death, and burial, 2Ch 21:16-20 .

MHCC: 2 Chronicles 21 (Chapter Introduction)

(2Ch 21:1-11) The wicked reign of Jehoram.

(2Ch 21:12-20) Jehoram's miserable end.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 21 (Chapter Introduction)

Never surely did any kingdom change its king so much for the worse as Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one of the best. Thus were they punished for not making a better use of Jehoshaphat's good government, and their disaffectedness (or coldness at least) to his reformation, 2Ch 20:33. Those that knew not now to value a good king are justly plagued with a bad one. Here is, I. Jehoram's elevation to the throne (2Ch 21:1-3). II. The wicked course he took to establish himself in it, by the murder of his brethren (2Ch 21:4). III. The idolatries and other wickedness he was guilty of (2Ch 21:5, 2Ch 21:6, 2Ch 21:11). IV. The prophecy of Elijah against him (2Ch 21:12-15). V. The judgments of God upon him, in the revolt of his subjects from him (2Ch 21:8-10) and the success of his enemies against him (2Ch 21:16, 2Ch 21:17). VI. His miserable sickness and inglorious exit (2Ch 21:18-20). VII. The preservation of the house of David notwithstanding (2Ch 21:7).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 21 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 21

This chapter relates Jehoram's succession to the throne of Judah, and the murders and idolatries committed by him, 2Ch 21:1, the revolt of the Edomites from him, and some of his own people, 2Ch 21:8, a writing of Elijah to him, threatening a great plague to him and his family, 2Ch 21:12, the raising up of several enemies against him, 2Ch 21:16, his sickness, death, and burial, 2Ch 21:18.