2 Crônicas 21

2 Crônicas 21

Morgan - “Strange indeed is the human heart. It turns to evil, and pursues it persistently; and yet it never really loves those who lead it in the way of evil. . . . Love is only inspired by goodness. Men will follow those who lead them in the ways of corruption, but such following is always inspired by evil selfishness, and never by admiration or love.” Jehoram lost the throne, the people’s respect, and his life—but God did not lose His covenant. A bad king was removed, yet God’s purposes marched on unhindered. Jehoram’s reign reveals that persistent sin invites severe discipline, that divine judgment may be delayed but is never denied, and that God’s covenant faithfulness stands firm even when His servants fail. Walton - tombs of the kings. The Judahite kings were buried in the City of David, a small ridge bordered by Kidron, Hinnom and Tyropoeon Valleys. The kings from Rehoboam to Ahaz were buried here (except for some notable exceptions). Later kings were either buried in the “garden of Uzziah” (Manasseh and Amon) or in their own tomb (Josiah). The burial place of Hezekiah and the successors of Josiah is not mentioned. The site of the royal burials in the City of David has not been determined with certainty. Many of the Egyptian kings of the New Kingdom (c. 1550–1050 B.C.) were buried in the Valley of the Kings in separate tombs. There was apparently no such common royal burial place for the kings of Assyria.(IVP Background Commentary page 443) Raymond Dillard: Perhaps it is the measure of the Chronicler’s contempt for Jehoram that for the first time he makes no mention of other sources the reader might consult for additional details regarding his reign. (BORROW 2 Chronicles) Jamieson, Fausset, and Brown: A series of overwhelming calamities befell this wicked king; because, in addition to the revolts already mentioned, two neighboring tribes (see 2 Chron. 17:11) made hostile incursions on the southern and western portions of his kingdom; his country was ravaged, his capital taken, his palace plundered, his wives carried off, all his children slain except the youngest, himself was seized with a chronic and incurable dysentery, which, after subjecting him to the most painful suffering for the unusual period of two years, carried him off, a monument of the divine judgment; and, to complete his degradation, his death was unlamented, his burial unhonored, by his subjects. This usage, similar to what obtained in Egypt, seems to have crept in among the Hebrews, of giving funereal honors to their kings, or withholding them, according to the good or bad characters of their reign. G Campbell Morgan - He departed without being desired. -2 Chr 21.20. - Strange indeed is the human heart. It turns to evil, and pursues it persistently; and yet it never really loves those who lead it in the way of evil. This fact is remarkably exemplified in the story of the reign of Jehoram, as told in this chapter. With the passing of Jehoshaphat, another period of darkness and degeneracy set in for the kingdom of Judah. Jehoram was of an utterly evil nature. He attempted to make his throne secure by the murder of his brothers. He was strengthened in wickedness by marriage with the daughter of Ahab. This the chronicler makes clear in the declaration: "He walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab to wife." Nevertheless the people followed him, going a-whoring at the high places, and wandering from the ways of Jehovah. In the midst of this wickedness a message was brought to hint from Elijah, the prophet of fire, who had exercised so powerful an influence against Ahab in the kingdom of Israel. It contained a terrible message of judgment, which was fully carried out. "He departed without being desired." Love is only inspired by goodness. Men Will follow those who lead them in the ways of corruption, but such following is always inspired by evil selfishness, and never by admiration or love. When the evil leader falls, there is no pity for him; he departs without being desired. Thus, even in the midst of the uttermost corruption, God pre-serves a consciousness of the value of goodness, and a witness to the beneficence of His government. Paul Apple - DEVOTIONAL QUESTIONS - page 515: 1) How evil is a ruler who slaughters his brothers just to protect his own kingship from competition? 2) How close does Israel come to having the Davidic dynasty completely wiped out? 3) Why did Edom and Libnah revolt at this point in time? 4) How miserable must Jehoram have been during the last two years of his life? QUOTES FOR REFLECTION: August Konkel: Baal religion was a fertility cult. It was a form of materialism under the guise of religious piety. Worship of Baal, the rider of the clouds, ostensibly brought rain that made crops grow. The pedestal of Baal was a calf; his stela depicts him with a club in one hand for thunder and a sprig or lightning bolt in the other. In the days of Ahab, through the aggressive efforts of Jezebel, Phoenician religion permeated Israel to the point that Elijah would feel that he was the only prophet left. The Chronicler says nothing of this influence, other than the observation that Judah came directly under Baal influence through Athaliah, daughter of Jezebel, wife of Jehoram and mother of his son Ahaziah. Materialism has been a destructive force in much of human history, well illustrated in the reigns of Jehoram and Ahaziah. (Multipart Video Series on 1-2 Chronicles) Iain Duguid:This passage juxtaposes two realities. All too evident throughout human history are violence, despotic actions, battles between different ethnic groups, and threats to what is God-honoring and to God’s people. At the same time, working out his purposes is the God who keeps his promises. Before the exile, Isaiah had promised that “light” would come, associated with the Davidic king (Isa. 9:1–7). Now, after the exile, the Chronicler reassures his hearers—who are still under foreign rule and without a Davidic king. In the midst of darkness, they are to remember what God did during the dark reigns of Jehoram, Ahaziah, and Athaliah; they can persevere in hopeful faithfulness because God will keep his covenant and promise concerning a “lamp.” Andrew Hill: The Old Testament historians have equated the “two paths” of the wisdom tradition [cf. Ps. 1; Prov. 4, 12] with the dynasties of the divided monarchies. Thus, the “way of the house of David” is contrasted with the ways of “the house of Ahab” (2 Chron. 21:6; cf. 2 Kings 8:27; 22:2; 2 Chron. 11:17; 22:3). The house of David is characterized as a good way, marked by loyalty to God, obedience to his Word, and righteousness in royal rule (cf. 1 Kings 3:6; 1 Chron. 29:18-19). Conversely, the house of Ahab is characterized as an evil way, given to economic oppression, social injustice, idolatry, and witchcraft (cf. 1 Kings 16:30; 21:19; 2 Kings 9:22). All this confirms the fact that true wisdom is not so much about knowledge and intellect as it is about character and behavior (cf. Prov. 1:3; 2:9). In the end, only one house will survive – for the Lord’s curse rests on the house of the wicked, but his blessing rests on the home of the righteous (3:33). The Chronicler “spoils” the story of the near annihilation of the Davidic family for his audience by disclosing the resolution of the plot’s conflict at the very beginning of his narrative: “The Lord was not willing to destroy the house of David. He had promised to maintain a lamp for him” (2 Chron. 21:7). The outcome of the rival house is equally assured, as we learn that God had anointed Jehu “to destroy the house of Ahab” (22:7). . . According to the Chronicler’s theology of immediate retribution, there is direct correspondence between a king’s political power and his faithfulness to the tenets of Yahweh’s covenant. Jehoram’s political weakness is attested by his failure to control former Judean satellite states and cities. The author’s theological commentary on the two revolts against Jehoram places blame directly on the king’s sin of idolatry, implied in the references to the “high places” and the activity of the people in “prostituting themselves” (21:10b-11). By way of personal example and public policy, Jehoram is held responsible for leading God’s people astray in their worship. Thus, the rebellion of Jehoram becomes another example in the history of the Davidic monarchy of a successor undoing the work of his predecessor. In this case, the internal decay associated with Jehoram’s apostasy not only nullifies the reforms of his father, Jehoshaphat, but also leads to the loss of gains made in foreign policy by both Asa and Jehoshaphat. (The NIV Application Commentary – 1 & 2 Chronicles.) Mark Boda: This concern of dynastic extinction serves as a consistent leitmotif in the Chronicler’s account throughout these two chapters; it sets the tone for and contributes significantly to the darkness of the narrative. This leitmotif, which De Vries (1989:335) calls “the schema of Dynastic Endangerment,” is introduced in the description of the early phase of Jehoram’s reign, as the new king purges the royal house of all his brothers (21:4), an act that prompts divine judgment in the letter from Elijah (21:13). The motif is reintroduced in the following: (1) the attack of the philistine-Arab coalition, who carried away all of Jehoram’s sons except one (21:17); (2) the reminder of this event in the accession note of Ahaziah (22:1); (3) Jehu’s assassination of Ahaziah and the sons of his brothers (22:8-9); and (4) Athaliah’s purge of the rest of the Judean royal family save one (22:10-12). In an ironic twist, this trend of purging proves positive for the Davidic line since it leads to the removal from the Davidic dynasty of the stain and influence of the Omrides introduced by Athaliah. BIBLIOGRAPHY FOR 1-2 CHRONICLES NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964. Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960. Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010. Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018. Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016. Constable, Thomas - 1&2 Chronicles (ONLINE) Daniel, Ron - Teaching Notes - 1 Chronicles; 2 Chronicles (ONLINE) Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018. Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970. Guzik, David. Enduring Word Bible Commentary 1 Chronicles; 2 Chronicles (ONLINE) Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003. Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975. Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016. Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010. MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006. Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019. Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988. Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE) Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994. Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994. Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009. Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994. Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000. Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982. Wood, Leon. A Survey of Israel’s History. (BORROW) Grand Rapids: MI: Zondervan Publishing House, 1970.