A letter came to him from Elijah the prophet, saying, “Yahweh, the God of David your father, says, ‘Because you have not walked in the ways of Jehoshaphat your father, nor 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 prostitute like Ahab’s house did, and also have slain your brothers of your father’s house, who were better than yourself, behold, Yahweh will strike your people with a great plague, including your children, your wives, and all your possessions; and you will have great sickness with a disease of your bowels, until your bowels fall out by reason of the sickness, day by day.’ ”
Yahweh stirred up against Jehoram the spirit of the Philistines, and of the Arabians who are beside the Ethiopians; and they came up against Judah, broke into it, and carried away all the possessions that were found in the king’s house, including his sons and his wives; so that there was no son left him, except Jehoahaz, the youngest of his sons.
After all this Yahweh struck him in his bowels with an incurable disease. In process of time, at the end of two years, his bowels fell out by reason of his sickness, and he died of severe diseases. His people made no burning for him, like the burning of his fathers.
Geneva Bible translators 1599 · Public Domain On vv12, 15, 16, 17 Some think that this was Elisha, so called because…
Some think that this was Elisha, so called because he had the Spirit in abundance, as had Elijah.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–19 2Ch 21:12 And there came a writing to him…
2Ch 21:12 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,
Ver. 12. And there came a writing to him.] Out of paradise, say some, by the hand of an angel, or of some faithful man, to whom Elias appeared after his death, as he did afterwards to the three disciples at Christ’s transfiguration. Others deny that this was Elijah the Tishbite - which title is not here given unto him - but another Elijah; or they say that it was Elisha, bearing the name of Elijah, because he came in the spirit of Elijah, that the writing might have the more authority and weight. This is rather to cut than to untie the knot. They do better who say, that Elijah the Tishbite, foreseeing by the Spirit {1Ki 13:2 Isa 45:1} that Jehoram would do so wickedly, wrote this epistle whilst he was yet alive, and left it with Elisha, or some other trusty person, to be sent unto Jehoram when he should see his time. Let us consider that letters are sent to us also from heaven, sc., the writings of the prophets and apostles, warning us to repent.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–17 There came a writing to him from Elijah.
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.
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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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v12 Here we have, I. A warning from God sent…
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 (Kg2 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, Kg1 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 (Ch2 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 (Ch2 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, Ch2 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 (Ch2 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," Ch2 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 (Kg1 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.
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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, Ch2 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 (Ch2 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, Ch2 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, Ch2 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–17 Behold, with a great plague will the Lord smite…
Behold, with a great plague will the Lord smite thy people,.... They going into the same idolatry with himself willingly, at least great part of them, and therefore deserved to be smitten, and which would be a punishment to him:
and thy children, and thy wives, and all thy goods; which should be carried captive, as the event shows.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 15, 16, 17 From Elijah - By this it appears, that Jehoram…
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, 1 Kings xxii, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 14, 15, 16, 17, 18, 19 Verse 12. There came a writing to him from…
Verse 12. There came a writing to him from Elijah the prophet] From 2Kg 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 2Kg 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12–19 2Ch 21:12. And there came a writing to him…
2Ch 21:12. And there came a writing to him from Elijah — It is certain, Elijah was taken up into heaven in the time of Jehoshaphat. Therefore Josephus and the LXX. imagine (as Grotius observes) that from thence he sent a letter. Dr. Lightfoot is of opinion, that it is not meant of that Elijah who was carried up to heaven, but of another of his name, who sent this letter. Kimchi is of opinion that Elijah, foreseeing, by the spirit of prophecy, before he went to heaven, the wickedness of Jehoram, spake these words to one of the prophets, and charged him to put them down in writing, and send them in a letter to Jehoram, when he grew so impious, as is here related; and let him know that Elijah commanded this writing to be delivered to him: that so Jehoram, being affected with it, as if it had been sent from heaven, might be moved to repent of the evil he had done. And indeed the passage will bear this sense. He did not send a writing, but it was sent as his writing. For there is nothing in the words to intimate that this was written after his death, but only delivered after his death. So that it might have been written (for any thing that appears to the contrary) by Elijah himself before he was taken up into heaven. But, upon the whole, as we find the prophets were sent to those of their own time, and not to those who should come after, (there being a succession of prophets raised up for every age,) and as we have no mention of any other Elijah, in any other place of Scripture; and as (agreeable to what our Saviour makes Abraham say to the rich man, when he desired Lazarus to be sent from the dead to his brethren, They have Moses and the prophets,) we have no rational ground for thinking that God should employ a prophet, whom he had taken into heaven on this occasion, when there was, at that time, a prophet on the earth no ways inferior to him, namely, Elisha his successor: therefore there is ground to conclude, that the difficulty has arisen by the inaccuracy of transcribers of the Scriptures, and that it should be, and was at first written Elisha, and not Elijah.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12, 14, 16, 17 This is the only notice which we have of…
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
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(2) showing that Elisha, who prophesied in the time of Jehoshaphat. 2Ki 3:11-19 commenced his public ministry before his master’s translation.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12, 14, 15, 16, 17, 19 Elias. Le Clerc would read Eliseus. Grotius supposes that…
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.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv12–13 there came a writing to him from Elijah the…
there came a writing to him from Elijah the prophet--That prophet's translation having taken place in the reign of Jehoshaphat [Kg2 2:11-12], we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 14, 15, 16, 17, 19 12. There came a writing to him from Elijah…
12. There came a writing to him from Elijah — Here it appears that Elijah was still on earth in the days of Jehoram, and after the death of Jehoshaphat. Though we might naturally infer the contrary from the order of the narrative in 2 Kings, where Elijah’s ascension is recorded before the reign of Jehoram, yet such an inference is by no means necessary. The writer of Kings wished to group together the miracles of Elisha, and it was natural for him first to record the ascension of that master, Elijah, whose spirit rested so mightily upon his successor. So in his account of Elijah’s departure and of Elisha’s miracles he did not aim for chronological order, but for the grouping of certain assimilated facts. Some expositors, however, think that as Elijah committed the anointing of Hazael and Jehu (compare 1Ki_19:15-16, with 2Ki_8:13; 2Ki_9:1-3, notes) to his servant Elisha, he may also have commissioned Elisha, or some other prophet, to announce, after his ascension, this threatening prophecy to Jehoram; and so, coming from that departed prophet, whose name had been a terror to Ahab, it would be like a voice from the other world calling to the wicked king of Judah. But this hypothesis seems to be entirely unnecessary, for there is no valid evidence that Elijah had yet ascended. His ministry was chiefly in the northern kingdom, and hence this is the only notice we have of him in Chronicles; but it shows that he did not overlook the religious interests of Judah.
The prophet’s epistle charges upon Jehoram two great crimes — 1) his compelling Judah into idolatry, and 2) the slaughter of his brethren. And for these crimes he announces a twofold punishment — 1) a stroke of Divine judgment upon his people, children, wives, and goods, (2Ch_21:14,) and 2) a dreadful, incurable disease. 2Ch_21:15.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12, 13, 14, 15, 16, 17, 19 12. a writing] This is the only place in…
12. a writing] This is the only place in which any writing of Elijah is mentioned. Even in Jehoshaphat’s reign Elijah seems to have been no longer among the living; cp. 2Ki_3:11 (where Elisha seems already to have taken Elijah’s place). A prophecy of Elijah against Jehoram of Judah is an unlikely event, as perhaps the Chronicler himself felt. May it be that some adaptation of words of Elijah to suit Jehoram’s case was placarded by some unknown hand outside Jehoram’s palace?
the Lord God] R.V. the LORD, the God, lit. Jehovah the God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–19 ELIJAH’S LETTER TO JEHORAM (2Ch_21:12-15).
ELIJAH’S LETTER TO JEHORAM (2Ch_21:12-15).
(12) And there came a writing to him from Elijah the prophet.—Rather, to him a writing. This is the chronicler’s only mention of the great prophet of the northern kingdom. Elijah, though a very old man, may have been still alive. His extreme age would account for his sending a written prophecy, rather than going in person to warn Jehoram. If, however, it be supposed that the author of Kings has told the story of Elijah’s translation in its right place chronologically, and that the campaign described in the following chapter, in which Jehoshaphat took part, was really subsequent to that event, we may say that this “writing from Elijah the prophet,” containing the substance of some last utterances of his directed against Jehoram and Athaliah, was now put into written shape, and forwarded to Jehoram by one of the prophet’s pupils, perhaps by his great successor Elisha. (See 2Ki_2:15; 2Ki_3:11.) This explanation may seem to be favoured by the indefiniteness of the phrase, “a writing from Elijah” (not a letter); but 2Ki_3:11 is hardly conclusive against the assumption that Elijah was still alive. Elisha’s ministry may have begun, probably did begin, some time before his master’s ascension, and the description of him in 2Ki_3:11, “Elisha the son of Shaphat, who poured water on the hands of Elijah,” need not mean more than “Elisha the son of Shaphat, the servant of Elijah.” (Syriac, “And there was brought to him one of the discourses of Elijah the prophet, which said to him.”Vulg., wrongly, a letter, “allatae sunt autem ei litteræ ab Elia propheta.” LXX., καὶ ἦλθεν αὐτῷ ἐγγραφὴ παρὰ Ηλιου τοῦ προφήτου λέγων.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–19 A writing. The Hebrew is bT; kmi, noun, from…
A writing. The Hebrew is bT; kmi, noun, from verb btk; This noun does not occur very frequently, but is found in the following passages, viz.: Exo_32:16 Exo_39:30; Deu_10:4; 2Ch_35:4 2Ch_36:22; Ezr_1:1; Isa_38:8. A note in Grove"s interesting article, "Elijah" (Smith"s "Bible Dictionary" vol. 1. p. 580), says that the word is almost identical with the Arabic word of the present day, while the ordinary Hebrew word for a "letter" is dp,se oftener rendered "book." There came. That this is the precise language used rather helps the persuasion that it was the well-known Prophet Elijah of Israel, who, not resident in Judah, and perhaps very near the end of his life, and in sight of his translation, was taught and directed divinely to send this message of rebuke and terror for Jehoram. Elijah the prophet. Some hold that it certainly was not the well-known prophet of the northern kingdom who is hero intended. "Time, place, and circumstance," says Professor Dr. James G. Murphy, of Belfast ("Handbook to the Books of Chronicles," p. 127), difference him "from the Tishbite." And he confidently considers him (with Cajetan) another Elijah, (Ezr_10:21) or Eliah (1Ch viii, 27; Ezr_10:26; for the form rendered so) or Eliyahu, in which form the Hebrew name appears (hY; liae. or YhY; liae, being the forms of the name found), on the grounds that the Tishbite was translated in the time of Jehoram"s father Jehoshaphat; (2Ki_3:11) that his sphere was in the northern kingdom, and himself more of one who wrought mighty works and spoke otherwise than as a prophet; and that the designation "the prophet" need by no means denote him exclusively. He adds that a "writing" from a prophet is nothing strange, which may be easily conceded but poorly instanced by 1Ch_28:19; better by Jer_36:1, Jer_36:2, Jer_36:6. On the other hand, Grove (in article above quoted) and others find no invincible difficulty in accepting this Elijah for the famous prophet. His mention here is, of course, exceedingly interesting. as the only mention of him in Chronicles a fact which very remarkably falls in with the abstinence as well as the fulness of the compiler of Chronicles. Josephus pronounces that the letter was sent during Elijah"s life ("Ant.," 9:5. surmises to the contrary having been made. While Elijah"s translation seems to have taken place before Jehoshaphat"s death, from what we read of Elisha, (2Ki_3:11) we may well account that Elisha had begun his ministry before his master"s translation. Not only the ether passages that confirm, but in especial the passage (2Ki_1:17) which tells of Jehoram"s being, before his father"s death, on the throne of Judah at the time of Elijah"s interview with Ahaziah (a passage that occurs immediately preceding the account of Eiijah"s last acts), might have led us to suppose that Elijah"s letter was before Jehoshaphat"s death, during the joint reign, but for the mention of the slaying of his sons. Bertheau, in our text in his "Chronik," points out the resemblance which the "writing" shows to the matter of the speeches of Elijah, while in certain respects of style, and the very insulated sort of introduction it has here, it greatly differs from the narrative in which it is now set. Although the calculation may seem rather a fine one, the circumstances described accurately point to the "writing" of Elijah reaching Jehoram before the chronologically misplaced translation of Elijah as given in 2Ki_2:1-11. This question may be instanced as one of the interesting moot points by no means compassed with insuperable difficulty, but challenging careful study and patient comparison of chronological and historical passages.
Vers. 12-15.
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The letter of Elijah.
I THE AUTHOR OF THE WRITING. Various suggestions.
1. Elisha, who entered on the duties of his calling before the death of Jehoshaphat, (2Ki_3:11) and who accordingly would be the most likely party from whom should proceed such a communication as Jehoram received. In this case the name of Elijah must have been substituted in the text for that of Elisha (Kennicott, Jamieson).
2. A later historian, "who describes the relation of Elijah to Joram in few words, and according to his conception of it as a whole" (Bertheau); but "this judgment rests on dogmatic grounds, and flows from a principle which refuses to recognize any supernatural prediction in the prophetic utterances" (Keil).
3. Elijah, the author named in the text. Besides being in the text, the word occurs in all existing Hebrew manuscripts and in all the Oriental versions.
II THE DATE OF THE WRITING. Again different explanations.
1. After Elijahs translation. The notions that either Elijah sent the letter from heaven by an angel (Grotius), or spoke it from the clouds (Menken), may be discarded as conjectures wanting in support from any intelligible analogies (Keil).
2. Before Elijahs translation. Here two views emerge.
(1) After Jehoram had ascended the throne (Keil, Rawlinson). This assumes that Elijah was alive at the commencement of Jehoram"s reign, (2Ki_1:17) and may have learnt of the assassination of Jehoshaphat"s sons the knowledge of which crime may have moved him to send its perpetrator the divinely given announcement of his death this letter contains. The fact that Elisha accompanied Jehoshaphat to the Moabitish war (2Ki_3:11) does not prove that Elijah had then been translated, since Elijah was alive in the second year of the conjoint reign of Jehoram and Jehoshaphat his father. (2Ki_1:17 2Ki_3:1)
(2) Before Jehoram had ascended the throne (Buddaeus, Clarke). Nothing impossible in the suggestion that Elijah had the wickedness of Jehoram revealed to him before it occurred, as previously he had been informed of the elevation of Jehu to the throne of Israel, and of the accession of Hazael to that of Syria, before these events happened. (1Ki_19:16, 1Ki_19:17) Either explanation is admissible, though the latter is probably more correct.
III THE CONTENTS OF THE WRITING.
1. A twofold accusation.
(1) A charge of aggravated idolatry. Not only had Jehoram himself forsaken the way of Jehoshaphat and of Asa, i.e. the worship of Jehovah, and turned aside into the way of the kings of Israel, i.e. worship of Baal and other idols, but he had corrupted the whole house of Judah, and caused them to commit spiritual whoredom, like the house of Ahab.
(2) An indictment of infamous murder. He had slain all his brethren, the children of his father"s house, who were better than himself.
2. A twofold retribution.
(1) A great stroke upon his people, upon his house (his wives and children), upon his property (his goods or substance). As prosperity was a usual concomitant of piety, so adversity was wont, under Jehovah"s government of Israel, to dog the heels of impiety.
(2) A greater stroke upon himself, in the shape of a slow, but sure, loathsome and mortal disease which should seize upon his bowels. That it should continue for two years before terminating fatally (Bertheau) can hardly be made out from the expressions "day by day," or "days upon days." The prophet could speak with confidence, since diseases are God"s messengers who come and go at his command (Exo_15:26; Deu_28:60; Psa_103:3)
IV THE FULFILMENT OF THE WRITING.
1. The invasion of Jehorams kingdom. (Ver. 16.)
(1) The prime mover was Jehovah, as Elijah"s letter predicted. "The Lord stirred up the spirit of the Philistines," as formerly, on two several occasions, he had stirred up an adversary to Solomon, (1Ki_11:14, 1Ki_11:23) and afterwards stirred up Pul (Tiglath-Pileser) King of Assyria, against Pekah King of Israel (2Ki_15:29; 1Ch_5:26) God is said to do what, for the accomplishment of his own wise and sovereign purposes, he permits to be done, and hence is represented as working all things according to the counsel of his will (Job_9:12; Psa_66:7; Dan_4:35; Eph_1:11)
(2) The acting instruments were the Philistines, an ancient enemy of Israel (Jud_1:10:7; 1Sa_4:1) on the west; and the Arabians near the Ethiopians, i.e. the middle Arabians, exactly south of Palestine (Schurer). This juxtaposition of the Philistines and Arabians occurs in two more places in this book. (2Ch_17:11 2Ch_26:7)
(3) The extent is indicated by the details given. The savage hordes broke into Judah. That they captured the capital seems a natural inference from the plunder they carried off (Bertheau), though, had Jerusalem been sacked, "the treasures of the palace as well as of the temple would have been mentioned" (Keil). In any case, they carried off "all the substance found in the king"s house," which may signify all the property of the palace (Bertheau), or all the king"s property found in the country, in the cities, villages, and castles of Judah (Keil). Along with this, they made prisoners of the king"s wives and. sons, except Jehoahaz, or Ahaziah. What they did with the former is not recorded; the latter they slew. (2Ch_22:1)
2. The affliction of Jehorams body. Whatever the malady, a violent dysentery, or some disease of the intestines, it was
(1) sudden struck him," pointing to a mysterious and inexplicable infliction difficult to trace to any immediate physical cause, and therefore ordinarily ascribed to a supernatural origin; (Act_12:23)
(2) painful the diseases were sore;
(3) protracted his sickness continued two years;
(4) loathsome his bowels fell out towards the end of that period;
(5) mortal he succumbed beneath his ailment, and "died.
Learn:
1. God"s knowledge of the histories, characters, and actions of men. (Pro_15:3)
1. God"s ability to foresee and reveal to men the nature and tendency oftheir or others" acts (Gen_18:17 Gen_41:28; 1Sa_9:15)
2. God"s determination to be avenged of them that do wickedly withoutrespect of persons. (Psa_34:16 Psa_37:38)
3. God"s resources for executing his purposes of judgment or mercy. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv12, 17 See Elijah history. 1Ki 17:1; 2Ki 2:12.
Elijah
See Elijah history. 1Ki 17:1; 2Ki 2:12.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 The Lord’s Punishment upon Jehoram
The Lord’s Punishment upon Jehoram
v. 12. And there came a writing to him, Jehoram, from Elijah, the prophet, a prophetic letter evidently written or dictated by Elijah before his death, which seems to have taken place during the reign of Jehoshaphat, 2 Kings 2 :saying, Thus saith the Lord God of David, thy father, to whom alone the continuation of the dynasty was to be ascribed, Because thou hast not walked in the ways of Jehoshaphat, thy father, nor in the ways of Asa, king of Judah,
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v. 13. but hast walked in the way of the kings of Israel, in all their idolatrous wickedness, and hast made Judah and the inhabitants of Jerusalem to go a-whoring, in spiritual adultery, to forsake Jehovah and become guilty of the idolatry of the heathen nations, and practice the immoral customs connected with their religion, like to the whoredoms of the house of Ahab, the extreme example of wickedness in this respect, and also hast slain thy brethren of thy father’s house, in cold-blooded, cruel murder, which were better than thyself, not so steeped in idolatry,
v. 14. behold, with a great plague, a severe scourge, will the Lord smite thy people, and thy children, and thy wives, and all thy goods, namely, by devastating invasions;
v. 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, during many days, for a long time. It was a singular and horrible disease, that of rotting away of the intestines in a slow disintegration.
v. 16. Moreover, the Lord, in fulfilling this prophecy, stirred up against Jehoram the spirit of the Philistines, who had been held in check for a long time, and of the Arabians that were near the Ethiopians, those of Southern Arabia.
v. 17. And they came up into Judah and brake into it, they forced their way into the country in spite of all attempted opposition, and carried away all the substance that was found in the king’s house, plundering even the royal palace and the royal domains, and his sons also and his wives, the members of his harem, so that there was never a son left him save Jehoahaz, the youngest of his sons, also called Ahaziah and Azariah.
v. 18. And after all this the Lord smote him in his bowels with an incurable disease, apparently some form of extreme dysentery.
v. 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, the very intestines having been eaten away by the horrible malady; so he died of sore diseases, suffering severe pains. And his people made no burning for him like the burning of his fathers; see 2Ch 16:14, where we read that sweet spices were burned in memory of the dead.
v. 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; no one regretted his death, it was a relief for the entire kingdom. Howbeit, they buried him in the City of David, but not in the sepulchers of the kings, he was denied even this last honor. Like Jehoram, all wicked, idolatrous people are bound for destruction. God visits them with His displeasure even here in time, and eventually, in eternity, they will have to bear the punishment of their transgressions forever.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv12, 16, 18 A letter from the prophet Elijah came to Jehoram
A letter from the prophet Elijah came to Jehoram
"Jehoram received a letter from the prophet Elijah" or "The prophet Elijah sent a letter to Jehoram"
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walked in the ways
This is an idiom that means he followed their example. See how you translated this in 2 Chronicles 20:32. AT: "followed the example" (See: Idiom)
act like a prostitute
Jehoram caused the people to serve idols instead of Yahweh. People who serve other gods in order to receive something from them are spoken of as spiritual prostitutes. See how you translated a similar phrase in 2 Chronicles 21:11. AT: "leave Yahweh and serve other gods, as a prostitute serves men who are not her husband" (See: Metaphor)
the house of Ahab
The word "house" is a metonym for the family that lives in the house. In this case it refers to the descendants of Ahab. See how you translated this in 2 Chronicles 21:6. AT: "the descendants of Ahab" (See: Metonymy)
see
This tells Jehoram to pay attention to the message that follows.
strike with a great plague
"cause a great plague to happen to"
You yourself
The use of the reflexive "yourself" emphasizes that this is a personal judgment on Jehoram. (See: Reflexive Pronouns)
until your intestines fall out because of the sickness
Possible meanings are 1) his intestines will literally fall out or 2) this is a metaphor that describes intestinal problems that will result in his death. AT: "until this disease causes your death" (See: Metaphor)
translationWords
Elijah
David
walk
Jehoshaphat
Asa
Ahab
plague
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv12, 16, 18 21:12-15 The letter from Elijah the prophet to Jehoram…
21:12-15 The letter from Elijah the prophet to Jehoram announced judgment for his disobedience.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.