2 Chronicles 21 commentary

Jehoram hated his brethren, and slew them, for the same reason that Cain hated Abel, and slew him, because their piety condemned his impiety. In the mystery of Providence such men sometimes prosper for a time; but the Lord has righteous purposes in permitting such events, part of which may now be made out, and the rest will be seen hereafter.

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.

CHAPTER 21

2Ch 21:1-4. Jehoram Succeeds Jehoshaphat.

1-4. Jehoshaphat slept with his fathers ... Jehoram ... reigned--The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu." Though Jehoshaphat had made his family arrangements with prudent precaution, and while he divided the functions of royalty in his lifetime (compare 2Ki 8:16), as well as fixed the succession to the throne in his oldest son, he appointed each of the others to the government of a fenced city, thus providing them with an honorable independence. But this good intentions were frustrated; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brothers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death.

2Ch 21:5-7. His Wicked Reign.

6-7. he walked ... as did the house of Ahab, for he had the daughter of Ahab to wife--The precepts and examples of his excellent father were soon obliterated by his matrimonial alliance with a daughter of the royal house of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corruptions prevalent in the sister kingdom. The divine vengeance was denounced against him, and would have utterly destroyed him and his house, had it not been for a tender regard to the promise made to David (2Sa 7:29; 2Ki 8:19).

2Ch 21:8-17. Edom and Libnah Revolt.

8-10. the Edomites revolted--That nation had been made dependent by David, and down to the time of Jehoshaphat was governed by a tributary ruler (1Ki 22:47; 2Ki 3:9). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new subjects by raising the flag of independence [Josephus]. The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (Ge 27:40). Libnah, which lay on the southern frontier and towards Edom, followed the example of that country.

12-15. there came a writing to him from Elijah the prophet--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.

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.

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.

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.

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.

To give a light to him - To give him a descendant.

In his days the Edomites revolted - See on 2Kgs 8:21 (note).

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.

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.

Will the Lord smite - "The Word of the Lord will send a great mortality." - Targum.

Until thy bowels fall out - This must have been occasioned by a violent inflammation: by the same death perished Antiochus Epiphanes, and Herod Agrippa.

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!

Save Jehoahaz the youngest - This person had at least three names, Jehoahaz, Ahaziah, (2Chr 22:1), and Azariah, (2Chr 22:6).

The Lord smote him - "And after all these things the Word of the Lord smote his bowels," etc. - Targum.

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).

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.

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.

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.

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 .

Two Sons called by the same Name, though doubtless distin guished by some additional Title, which is not mentioned here, because it did not concern succeeding Ages to know it. Though indeed there is a Difference in their Hebrew Names, the one being Azariah, the other Azariahu, hu being the last Syllable in his Name, as in Elihu, and others.

Two Sons called by the same Name, though doubtless distin guished by some additional Title, which is not mentioned here, because it did not concern succeeding Ages to know it. Though indeed there is a Difference in their Hebrew Names, the one being Azariah, the other Azariahu, hu being the last Syllable in his Name, as in Elihu, and others.

So he is called either 1. Because he was so by Right: Or 2. Because he was [illegible: 1+ letters]ing not onely of Judah and Benjamin, but of a great number of Israelites, who had come into and settled themselves in his Kingdom, in his and in his Predecessours days; who being a considerable, and the purest and best part of Israel, may well be called Israel, being mo[illegible: 1+ letters]e truly and properly Gods Israel than their Apostate Brethren, who were no longer worthy of that Name. Or, 3. Because all his Subjects were Israelites; and therefore he was King of Israel, though not of all Israel. Or, 4. With some reflection upon his Memory, for making so strict an Alliance and Friendship with the King of Israel, whos[illegible: 1+ letters] Cause he defended with his own and his Kingdoms great Hazard, as if he had been the King not so much of Judah, as of Israel. And this may be the rather noted here, because here speedily follows a sad Effect of that wicked and cursed Match. Some say Israel was [illegible: 1+ letters]oisted into some Copies by the Transcriber instead of Iudah, [illegible: 1 word] it was first written.

3 And their father gave them great gi[illegible: 1+ letters]ts o[illegible: 1+ letters] silver and of gold, and of precious things, with [illegible: 1+ letters]enced cities in Judah: but the kingdom gave he to Jehoram, because he was the first-born .

Whom he conceived that he ought to prefer by vertue of that Law of God, Deut. 21. 15. though otherwise he would not have done it, having probably ere this time perceived his perve[illegible: 1+ letters]se and wicked Inclinations, and how much he was swayed by his Idolatrous Wi[illegible: 1+ letters]e. Now he saw his Errour when it was too late.

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 .

He took Courage and hardned his heart, as that word sometimes signifies.

Partly because they either did, or he knew that they would, oppose him in his Wicked Designs: and partly for his own Security, lest his People, who, as he believed, would be highly exasperated with the Execution of his Counsels, should advance any of them to the Throne and depose him.

Either 1. of Judah, here called Israel, of which see the Notes on v. 2. Or. 2. The Princes or Chief Men of Israel, properly so called; not the Princes of all Israel or of the several Tribes thereof, but the Chief of those Israelites who out of Love to God and to the True Religion had forsaken their E[illegible: 1+ letters]tates and worldly Advantages in the Kingdom of Israel, and were now incorporated with the Kingdom of Judah. These he especially struck at, either 1. Because his Wife instigated him thereunto, both to punish them for their Revolt from her Father, and to deter others from following their Example: Or, 2. Because he justly and truly thought these would be most firm and constant to and zealous for that Religion, which he was resolved to oppose, being both by their Conscience and Interest obliged to it.

Marginal references: [illegible: 1 word]. 16, [illegible: 1 word]

5 Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.

Of this, and v. 6, 7, 8, 9, 10. see the Notes on 2 King. 8. 17, &c

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.

For which in 2 King. 8. 19. it is for David his servants sake [illegible: 1+ letters] i. e. Not for Davids Merits, but for Gods free Promise and Covenant, as it is here explained.

Marginal references: [illegible: 1 word] ▪ [illegible: 1 word], [illegible: 1 word] ▪ [illegible: 1+ letters] ▪; [illegible: 1 word] ▪ [illegible: 1+ letters]. 12. [illegible: 1 word] [illegible: 1 word]. 36. [illegible: 1 word] [illegible: 1+ letters]. 19. [illegible: 1 word] [illegible: 1 word] ▪ 11, [illegible: 1 word]

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 ,

To wit, public[illegible: 1+ letters]ly and avowedly, setting him at Defiance, as the next Verse shews. And this is mentioned, either 1. As the Reason why the Priests, whose City Libnah was, forsook him, because he had forsaken God: Or rather, 2. as the reason why God raised up so many Enemies against him, both from abroad and at home.

11 Moreover, he made high places in the mountains of Judah, and caused the inhabitants of Je[illegible: 1+ letters]usalem to commit fornication , and compelled Judah thereto.

Not to the Lord, whose sworn Enemy he was, but to Baals or False Gods.

Not onely by his Cou[illegible: 1+ letters]sel and Example, but, as it follows, by Force, by Threats, and Penaltie[illegible: 1+ letters].

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 , no[illegible: 1+ letters] in the ways of Asa king of Judah;

Qu. How could this be, when Elijah was wrapt up to Heaven in Jehoshaphats time, 2 King. 2. & 3. 11. Ans. 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 foretel the Reign and Acts of Jehoram, (as others did of Jo iah, 1 King. 13. 2. and Isaiah of Cyrus, ch. 45. 3. long before they were born) and in consideration thereof le[illegible: 1+ letters]t this Prophecy with Elisha to be delivered in due time by him or some other person in his Name and as from his Mouth.

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 Gods special Appointment, and by the Approbation of the People.

Whose wise Counsel and good Example thou hast despised.

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 whored[illegible: 1+ letters]ms of the house of Ahab, and also hast slain thy brethren of thy fathers house, which were better than thy self ▪

More Innocent, and Righteous, and Pious▪

14 Behold, with a great plague will the LORD smite thy people , and thy children, and thy wives , and all thy goods.

Qu. Why the People, for his Sin? Ans. 1. Because the generality of them sinned in complying with his Wicked and Idolatrous Commands through Fear, v. 11. 2. Because he suffered in his Peoples Destruction: For as the Honour, and Safety, and Strength of a King lies in the Multitude and Prosperity of his People, Prov. 14. 28. so when they are diminished and destroyed, the king is very much weakned and endangered by it.

Whose Lives shall go for the Lives of thy Brethren, v. 4.

Marginal references: Heb. a great stroke.

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 .

i. e. From day to day continually. Or, year upon year, i. e▪ one year after another, or, for the space of two years, as the Event shews, v. 19. Heb. days upon d[illegible: 1+ letters]ys. Days are oft put for a year, as Exod. 13. 10. Levit. 25. 29. Numb 9. 22. Iudg. 17. 10. 1 Sam. 1. 3. & 27. 7. Amos 4. 4.

16 Moreover, the LORD stirred up against Jehoram the spirit of the Philistins , and of the Arabians, that were near the Ethiopians .

A People fully subdued and dispirited: but God now raiseth their Spirits and Courage to do his Work.

Heb. near the Cushites, i. e. Either the Ethiopians from whom they were parted onely by the Red Sea, each dwelling upon the opposite Shores of it: Or rather a People in Arabia, frequently mentioned in Scripture, and so called either for their likeness in Colour and Complexion to the Ethiopians properly so called; or because the one of these People were a Colony of the other. But the Ethiopians above Egypt were far enough from these other Arabians, being separated from them by the Red Sea.

17 And they came up into Judah, and brake into it, and carried away all the substance that was found in the kings house, and his sons also and his wives : so that there was never a son left him, save Jehoahaz the youngest of his sons.

Whom also they slew, ch. 22. 1. except Ahaziah and Athaliah; who possibly were hidden in some secret and safe Place.

Called also Ahaziah, which signifies the very same thing with [illegible: 1+ letters]ehoahaz; and Azariah, ch. 22. 6. whose signification is near akin to the other, all signifying Gods taking or helping of him.

Marginal references: Heb. carried captive▪; Or, Ahaziah, Ch. 22. 1. Or, Azariah, Ch. 22. 6.

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 sepulchre of the kings.

Heb. went, to wit, the way of all the Earth, as it is more fully expressed, Ios. 23. 14. Or, to the land of darkness, as Iob 10. 21, 22. Or, to his long home, Eccles. 12. 5. Or, went away, to wit, out of this World; as this Word is used, Iob 14. 20. Eccles. 5. 15. & 6. 4. there being many such Words and Phrases used concerning death in the Old and New Testament, signifying that death is not an Annihilation, but onely a Translation into another Place and State. See Gen. 15. 15. Philip. 1. 23. ‖ Heb. without desire, which may belong either 1. to himself; he had no desire of living longer, nor any pleasure in Life, but was heartily weary of it, through his excedive Pains: Or rather 2. to his People, who did not desire that he should live longer, but oft and heartily wished that he had died sooner: Which contempt of him they shewed both by making no burning for him, as they used to do for Good and Landable Kings, ch. 16. 14. and by denying him burial among the Kings, as it here follows. Desire is here put for a person or thing whose life or continuance is desireable or desired by others, as Isa. 2. 16. Ezek. 24. 16, 18, 21, 25. Dan. 9. 23. & 10. 11, 19. And 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 that they were alive again▪ as they may have cause to do. But for this ungodly and unhappy Prince his People did not onely in his life time wish his Death, but afterwards they did not repent of those desires, nor wish him alive again, but rejoyced that they were delivered from so great a Plague as he was to them.

Marginal references: [illegible: 1 span].

Jehoshaphat’s Death, and the Reign of His Son Joram - 2 Chronicles 21

The account of the death and burial of Jehoshaphat is carried over to 2 Chron 21, because Joram’s first act after Jehoshaphat’s death, 2Ch 21:2., stands in essential connection with that event, since Joram began his reign with the murder of all his brothers, the sons of Jehoshaphat (2Ch 21:2-4). The further account of Joram (2Ch 21:5-10) agrees almost verbally with the account in 2Ki 8:17-22; then in 2Ch 21:12-19 there follows further information as to the divine chastisements inflicted upon Joram for his crime, which is not found in 2 Kings; and in 2Ch 21:20 we have remarks on his end, which correspond to the statements in 2Ki 8:24.

2Ch 21:1-3 Jehoshaphat’s death, and the slaughter of his sons by Joram. - 2Ch 21:2, 2Ch 21:3. Joram had six brothers, whom their father had plentifully supplied with means of subsistence - presents in silver, gold, and precious things - “in the fenced cities of Judah;” i.e., he had made them, as Rehoboam also had made his sons, commandants of fortresses, with ample revenues; but the kingdom he gave to Joram as the first-born. Among the six names two Azariah’s occur, - the one written Azarjah, the other Azarjahu. Jehoshaphat is called king of Israel instead of king of Judah, because he as king walked in the footsteps of Israel, Jacob the wrestler with God, and was a true king of God’s people.

2Ch 21:4

Now when Joram ascended (raised himself to) the throne of his father, and attained to power (יתחזּק as in 2Ch 1:1), he slew all his brethren with the sword, and also some of the princes of Israel, i.e., the tribal princes of his kingdom. It could hardly be from avarice that he slew his brothers, merely to get possession of their property; probably it was because they did not sympathize with the political course which he was entering upon, and disapproved of the idolatrous conduct of Joram and his wife Athaliah. This may be gathered from the fact that in 2Ch 21:13 they are called better than Joram. The princes probably drew down upon themselves the wrath of Joram, or of his heathen consort, by disapproving of the slaughter of the royal princes, or by giving other signs of discontent with the spirit of their reign.

2Ch 21:5-9 Duration and spirit of Joram’s reign. - These verses agree with 2Ki 8:17-22, with the exception of some immaterial divergences, and have been commented upon in the remarks on that passage. - In 2Ch 21:7 the thought is somewhat otherwise expressed than in 2Ki 8:19 : “Jahve would not destroy the house of David, because of the covenant that He had made with David;” instead of, “He would not destroy Judah because of David His servant, as He had said.” Instead of לבניו ניר לו לתת we have in the Chronicle וּלבניו ניר לו לתת, to give him a lamp, and that in respect of his sons, w being inserted before לבניו to bring the idea more prominently forward. In regard to שׂריו עם, 2Ch 21:9, instead of צעירה, 2Ki 8:21, see on 2 Kings loc. cit. At the end of 2Ch 21:9 the words, “and the people fled to their tents” (2Ki 8:21), whereby the notice of Joram’s attempt to bring Edom again under his sway, which is in itself obscure enough, becomes yet more obscure.

2Ch 21:10-11

The chronicler concludes the account of the revolt of Edom and of the city of Libnah against Judah’s dominion with the reflection: “For he (Joram) had forsaken Jahve the God of the fathers,” and consequently had brought this revolt upon himself, the Lord punishing him thereby for his sin. “Yea, even high places did he make.” The גּם placed at the beginning may be connected with בּמות (cf. Isa 30:33), while the subject is emphasized by הוּא: The same who had forsaken the God of the fathers, made also high places, which Asa and Jehoshaphat had removed, 2Ch 14:2, 2Ch 14:4; 2Ch 17:6. “And he caused the inhabitants of Jerusalem to commit fornication,” i.e., seduced them into the idolatrous worship of Baal. That the Hiph. ויּזן is to be understood of the spiritual whoredom of Baal-worship we learn from 2Ch 21:13 : “as the house of Ahab caused to commit fornication.” וידּח, “and misled Judah,” i.e., drew them away by violence from the right way. ידּח is to be interpreted in accordance with Deu 13:6, Deu 13:11.

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“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.

2Ch 21:18

The second punishment fell upon the body and life of the king. The Lord smote him in his bowels to (with) disease, for which there was no healing. מרפּא לאין is in apposition to לחלי, literally, “to not being healing.”

2Ch 21:19

And it came to pass in days after days (i.e., when a number of days had passed), and that at the time (וּכעת( emit eh) of the expiration of the end in two days, then his bowels went out during his sickness, and he died in sore pains (תּחלאים, phenomena of disease, i.e., pains). The words שׁנים לימים הקּץ צאת וּכעת are generally translated as if שׁנים לימים were a mere periphrasis of the stat. constr. Vatabl. and Cler., for example, translate: et secundum tempus egrediendi finis annorum duorum, i.e., postquam advenit finis a. d., or cum exacti essent duo anni; similarly Berth.: “at the time of the approach of the end of two times.” But against this we have not only the circumstance that no satisfactory reason for the use of this periphrasis for the genitive can be perceived, and that no analogies can be found for the expression שׁנים לימים הקּץ, the end of two years, instead of שׁנים היּמים קץ; but also the more decisive linguistic reason that הקּץ צאת cannot denote the approach of the end, but only the expiry, the running out of the end; and finally, that the supposition that ימים here and in 2Ch 21:15 denotes a year is without foundation. Schmidt and Rabm. have already given a better explanation: quumque esset tempus, quo exiit finis s. quum exiret ac compleretur terminus ille, in epistola Eliae 2Ch 21:15 praefixus; but in this case also we should expect היּמים קץ, since שׁנים לימים should point back to ימים על ימים, and contain a more exact definition of the terms employed in 2Ch 21:15, which are not definite enough. We therefore take הקּץ צאת by itself, and translate: At the time of the end, i.e., when the end, sc. of life or of the disease, had come about two days, i.e., about two days before the issue of the end of the disease, then the bowels went out of the body-they flowed out from the body as devoured by the disease. חליו עם, in, during the sickness, consequently before the decease (cf. for עם in this signification, Psa 72:5, Dan. 3:33). Trusen (Sitten, Gebr. und Krankh. der alten Hebräer, S. 212f.) holds this disease to have been a violent dysentery (diarrhoea), “being an inflammation of the nervous tissue (Nervenhaut) of the whole great intestine, which causes the overlying mucous membrane to decay and peel off, which then falls out often in tube-shape, so that the intestines appear to fall from the body.” His people did not make a burning for him like the burning of his fathers, cf. 2Ch 16:14; that is, denied him the honours usual at burial, because of their discontent with his evil reign.

2Ch 21:20

The repetition of his age and the length of his reign (cf. 2Ch 21:6) is accounted for by the fact that the last section of this chapter is derived from a special source, wherein these notes likewise were contained. The peculiarity of the language and the want of the current expressions of our historian also favour the idea that some special authority has been used here. “And he departed, mourned by none.” Luther erroneously translates, “and walked in a way which was not right” (und wandelt das nicht fein war), after the “ambulavit non recte” of the Vulg.; for חמדּה denotes, not a good walk, but desiderium, חמדּה בּלא, sine desiderio, i.e., a nemine desideratus. הלך, to depart, i.e., die, as Gen 15:2. Moreover, though he was buried in the city of David, yet he was not laid in the graves of the kings, by which act also a judgment was pronounced upon his reign; cf. 2Ch 24:25 and 2Ch 26:23.Ahaziah’s reign of a year, and his death. - The account of Ahaziah in 2Ki 8:26-29 agrees with our narrative, except that there the reflections of the chronicler on the spirit of his government are wanting; but, on the contrary, the account of his death is very brief in the Chronicle (2Ch 22:6-9), while in 2 Kings 9 and 10 the extirpation of the Ahabic house by Jehu, in the course of which Ahaziah was slain with his relatives, is narrated at length.

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. (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.