He walked in the way of the kings of Israel, as did Ahab’s house; for he had Ahab’s daughter as his wife. He did that which was evil in Yahweh’s sight. However Yahweh would not destroy David’s house, because of the covenant that he had made with David, and as he promised to give a lamp to him and to his children always.
In his days Edom revolted from under the hand of Judah, and made a king over themselves. Then Jehoram went there with his captains and all his chariots with him. He rose up by night and struck the Edomites who surrounded him, along with the captains of the chariots. So Edom revolted from under the hand of Judah to this day. Then Libnah revolted at the same time from under his hand, because he had forsaken Yahweh, the God of his fathers.
Moreover he made high places in the mountains of Judah, and made the inhabitants of Jerusalem play the prostitute, and led Judah astray. 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,
Geneva Bible translators 1599 · Public Domain On vv6, 10, 11, 12 So that we see how it cannot be that…
So that we see how it cannot be that we should join with the wicked, and serve God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv6–13 2Ch 21:6 And he walked in the way of…
2Ch 21:6 And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought [that which was] evil in the eyes of the LORD.
Ver. 6. And he walked in the ways of the kings of Israel.] He was an idolater, and therefore so cruel and bloody minded toward his innocent brethren. It is probable that he charged them with high treason, which ever was unicum crimen eorum qui crimine vacabant, saith Lipsius; but the Hebrews say that he slew them because they walked in the good ways of their father Jehoshaphat, and would not yield to his idolatries; and then it was the worse: those princes might be put to death as their partisans.
Read full note →
For he had the daughter of Ahab to wife,] viz., Wicked Athaliah, that Jezebel of Jerusalem. She is called also the daughter of Omri, Ahab’s father, to denote the deep ingraffing of idolatrous principles within her breast, as taking them from two such arch-idolaters.
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 vv7, 10, 11, 12, 13 Because of the covenant that he had made with…
Because of the covenant that he had made with David; for which, in 2Ki 8:19, it is for David his servant’s sake, i.e. not for David’s merits, but for God’s free promise and covenant, as it is here explained.
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.
Read full note →
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 vv11–13 And hast walked in the way of the kings…
And hast walked in the way of the kings of Israel,.... Worshipping the calves, and even Baal, with other idols, as they did:
and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab; meaning spiritual whoredoms or idolatries:
Read full note →
and hast also slain thy brethren of thy father's house, which were better than thyself; more religious, more humane, more prudent, and fitter for government.
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 vv10–12 Libnah - Libnah seems to have set up for…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv6, 7, 8, 11, 12 Verse 6. He had the daughter of Ahab to…
Verse 6. He had the daughter of Ahab to wife] This was Athaliah, daughter of Ahab and Jezebel, who was famous for her impieties and cruelty, as was her most profligate mother. It is likely that she was the principal cause of Jehoram's cruelty and profaneness.
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 vv10–13 2Ch 21:10. The same time did Libnah revolt —…
2Ch 21:10. The same time did Libnah revolt — Libnah seems to have set up for a free state. And the reason is here given, both why God permitted it, and why they did it, because Jehoram was become an idolater. While he adhered to God, they adhered to him; but when he cast God off, they cast him off. Whether this would justify them in their revolt or not, it justified God’s providence which suffered it.
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 vv11–12 See 2Ki 8:18. The writer of Kings only tells…
See 2Ki 8:18. The writer of Kings only tells us in general terms that Jehoram “did evil in the sight of the Lord,” and “walked in the way of the house of Ahab.” Here, in 2Ch 21:11, 2Ch 21:13, we have particulars of his idolatry. Jehoram, it seems, seduced by the evil influence of his wife - Athaliah, the daughter of Ahab - permitted the introduction of Baal-worship, idolatrous altars in various high places, groves (Asherahs), images, and pillars; the people were not only allowed, but compelled to take part in the new rites. “To commit fornication” is a common metaphor, signifying idolatry or spiritual unfaithfulness (compare the 2Ki 9:22 note).
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 vv6, 7, 10, 11, 12 Achab. It is supposed by Jezabel. She might be…
Achab. It is supposed by Jezabel. She might be grand-daughter of Amri, C. xxii. 2. The infamous Athalia is blamed for most of the evils which her husband committed.
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 vv6, 8, 12, 13 HIS WICKED REIGN. (Ch2 21:5-7)
HIS WICKED REIGN. (Ch2 21:5-7)
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 (Sa2 7:29; Kg2 8:19).
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 vv11–12 11. He made high places in the mountains —…
11. He made high places in the mountains — Thus undoing, or setting at naught, the labours of his pious father, who had exerted himself with marked though not complete success, (compare 2Ch_17:6; 2Ch_20:33,) to take away this stone of stumbling from Israel.
Caused… Jerusalem to commit fornication — A common scriptural metaphor for idolatry.
Read full note →
Compelled Judah — In thus using violence to seduce the people to idolatry, Jehoram was probably influenced by his wife, Athaliah, who would fain have introduced a foreign idolatry into the kingdom of Judah as her mother Jezebel had done into the kingdom of Israel.
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 vv6–13 5–7 (= 2Ki_8:17-19). The Character of Jehoram’s Reign
5–7 (= 2Ki_8:17-19). The Character of Jehoram’s Reign
6. like as did] R.V. as did.
Read full note →
of Ahab] Cp. 2Ch_18:1 (note).
in the eyes] R.V. in the sight (less literal).
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 vv6–13 (6) And he walked in the way.—A repetition of…
(6) And he walked in the way.—A repetition of 2Ki_8:18, literatim.
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 vv6–13 The daughter of Ahab to wife. That is, Athaliah,…
The daughter of Ahab to wife. That is, Athaliah, called (2Ch_22:2; 2Ki_8:26) the daughter, that is, granddaughter, of Omri.
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 v12 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,
Read full note →
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 vv6, 8, 11, 12 walked in the ways
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)
Read full note →
the house of Ahab was doing
The word "house" is a metonym for the family that lives in the house. In this case it refers to the descendants of Ahab. AT: "the descendants of Ahab were doing" (See: Metonymy)
he had Ahab's daughter as his wife
"he had married a daughter of Ahab"
in the sight of Yahweh
The sight of Yahweh represents his judgment or evaluation. AT: "as Yahweh judged" (See: Metaphor)
the house of David
The word "house" is a metonym for the family that lives in the house. In this case it refers to the kingdom of Judah. See how you translated this in Jeremiah 3:18. AT: "the kingdom of Judah" or "the people of Israel" (See: Metonymy)
he had promised that he would always give life to him and his descendants
"he had promised that David's descendants would always be the ones who ruled Judah." This was the covenant that Yahweh made with David.
always give life to him and his descendants
"always cause him and his descendants to live" or "never destroy him and his descendants"
translationWords
house
Ahab
evil
Yahweh
covenant
promise
descend
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 vv8, 12 21:8-11 Jehoram’s disobedience caused him to lose the gains…
21:8-11 Jehoram’s disobedience caused him to lose the gains that Asa and Jehoshaphat had won. • the Edomites revolted: During Solomon’s reign, control of the territory of Edom gave Israel access to the rich trade from Arabia. The Edomites had also rebelled before Solomon’s death (1 Kgs 11:14-22), and were probably not under Rehoboam’s control. They apparently came under Judah’s control again following their defeat by Jehoshaphat (2 Chr 20:1-30; cp. 1 Kgs 22:47). • The town of Libnah was at the western end of the valley of Elah, on the border of the territory of the Philistines.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.