2 Crônicas 21

2 Crônicas 21

Constable: It is significant that the prophet whom God sent to announce judgment on Jehoram was Elijah (v. 12), who was still alive at this time. Elijah's ministry was to condemn Baalism in Israel, but God sent him to Jehoram because Jehoram shared the same guilt as the kings of Ahab's house. This is the only record we have of a prophet from the Northern Kingdom rebuking a king of the Southern Kingdom. All the other prophets whom God sent to the Davidic kings were from Judah. This is also the only reference to a letter that either Elijah or Elisha wrote. Ron Daniel - 21:12-15 A Letter From Elijah. As Jehoram steeped himself and his nation into unrighteousness, a letter was delivered to him. It had been written by Elijah the prophet, who had prophesied for years up in the northern kingdom of Israel. This letter was a prophetic rebuke, proclaiming that because of the sins he had committed, the Lord was going to judge him. Because Jehoram had killed his own brothers, his own family would be stricken. Because he'd led his nation astray, the nation would be invaded. Because he'd used his riches to build idols, his possessions would be stolen. A Disease Of Your Bowels Elijah's letter forewarned that the judgment for Jehoram's wickedness wouldn't just be against family, nation, and property. It was also going to be personal in his body. He was going to suffer severe sickness. His bowels were going to come out with some sort of terrible disease that would bring about a painful and even terminal prolapse of the bowels. The Hebrew word used for "bowels" here is "meeh" (internal organs, inward parts, belly) It is not altogether specific, but speaks of the inner parts of a person. Its usage throughout the Old Testament includes not only the human digestive tract, but refers to a woman's womb (Ge 25:23; Ruth 1:11; etc.) to a man's reproductive organs (2Sa 7:12; 16:11; etc.), and even to the belly of a fish (Jonah 1:17). Because it refers to the inner parts, the word is also used to speak of the seat of emotions and feelings. In English, we say that emotions fill our heart. Hebrew uses this word instead. Ps. 40:8 I delight to do Your will, O my God; Your Law is within my heart." The word "heart" there is also "meeh," my "inner parts," "my bowels." Now this doesn't always translate into English well. In Song of Solomon, the NAS version says, Song 5:4 ...my feelings were aroused for him. But the King James translators tried to communicate this idea by writing, Song 5:4 ...my bowels were moved for him. So, it would seem that a literal translation isn't always the best choice! Matthew Henry Notes: Verses: 2Ch 21:12-20 Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah's translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah's translation (2 Ki. 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, 1 Ki. 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 (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 (2Ch 21:12)-his conformity to the ways of the house of Ahab, that impious scandalous family-his setting up and enforcing idolatry in his kingdom-and his murdering his brethren because they were better than himself, 2Ch 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (2Ch 21:14): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children,'' etc. Bad men bring God's judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: "Thou shalt have great sickness, very painful and tedious, and at last mortal,'' 2Ch 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah-if, like (1 Ki. 21:27), he had rent his clothes, put on sackcloth, and fasted-who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel. II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses. 1. See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king's wives and his sons, 2Ch 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (2Ch 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah. 2. See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, Deu. 28:58, 59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it-is a most deplorable case. 3. See him buried in disgrace. He reigned but eight years, and then departed without being desired, 2Ch 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, 2Ch 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was. Norman Geisler - (When Critics Ask)- 2 CHRONICLES 21:12—How could Elijah have sent a letter long after his departure into heaven? PROBLEM: When Jehoram became king in Judah, “he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit harlotry, and led Judah astray” (2 Chron. 21:11). In 2 Chronicles 21:12, we find that, in response to Jehoram’s sin, Elijah sent a letter to Jehoram. However, if Elijah was translated prior to the reign of Jehoram the son of Jehoshaphat, then how could he have sent a letter to Jehoram? SOLUTION: Elijah was not translated until some time during the reign of Jehoram son of Ahab. Jehoram son of Ahab reigned in Israel from about 852 to 841 B.C. Jehoram son of Jehoshaphat reigned in Judah from 848 to 841 B.C. Therefore, since Elijah was not translated until some time in the reign of Jehoram of Israel, it is perfectly reasonable that he could have sent this letter to Jehoram of Judah. QUESTION - How did Elijah send a letter to King Jehoram, if Elijah had already been taken to heaven? ANSWER - In 2 Chronicles 21, the wicked King Jehoram of Judah receives a letter from the prophet Elijah. The letter from Elijah said this, in part: “This is what the Lord, the God of your father David, says: ‘. . . You have followed the ways of the kings of Israel, and you have led Judah and the people of Jerusalem to prostitute themselves, just as the house of Ahab did. You have also murdered your own brothers, members of your own family, men who were better than you. So now the Lord is about to strike your people, your sons, your wives and everything that is yours, with a heavy blow. You yourself will be very ill with a lingering disease of the bowels, until the disease causes your bowels to come out’” (verses 12–15). The account of Elijah’s grim and graphic letter to Jehoram seems fairly straightforward—a prophet of God delivers a divine message of judgment to a wicked ruler. However, matters are complicated by a comparison with 2 Kings chapters 2 and 3. In 2 Kings 2, Elijah is translated to heaven in a chariot of fire. Then, 2 Kings 3 relates the story of King Jehoshaphat taking military action against the Moabites and receiving advice from Elisha, Elijah’s successor. The order of events presents a conundrum: if Elijah was taken to heaven during the reign of Jehoshaphat, then how can he send a letter to Jehoram, who was the king after Jehoshaphat? Today, we are used to having dates of important events clarified. This, however, is not how the Bible is written. Some biblical writers included historical references, such as what king was reigning, and we can use those hints to determine approximate dates, but the Bible rarely goes into specific detail about exactly when events took place. We are used to historical accounts being written in strict chronological order, but, in the Bible, historical events are sometimes grouped thematically, with no real concern for chronology. If we follow the chronology based on the order the events as presented in 2 Kings and 2 Chronicles, here is what led up to Elijah’s letter to Jehoram: 1. Jehoram is anointed king of Judah (2 Kings 1:17), ruling with his father, Jehoshaphat, for the final 5 or 6 years of his father’s reign. 2. Elijah is translated to heaven (2 Kings 2:1–18). 3. Jehoshaphat, advised by Elisha, teams with the king of Israel in a fight against Moab (2 Kings 3). 4. Jehoshaphat dies, leaving Jehoram to rule alone (2 Chronicles 21:1). 5. Jehoram murders all his brothers (2 Chronicles 21:4) and builds idolatrous high places in Judah (verse 11). 6. Jehoram receives a letter from Elijah that details his judgment (2 Chronicles 21:12–15). According to the above chronology, Elijah was taken from this world during the joint reign of Jehoshaphat and Jehoram. The question then becomes, how did Elijah send a letter to Jehoram about the evil the king did, when Elijah was not around during that time? There are several reasonable explanations for how Elijah’s letter was delivered to King Jehoram seemingly after Elijah’s translation to heaven: First, it’s possible that the author of 2 Kings did not place the account of Elijah’s translation to heaven in chronological order with the surrounding chapters. Elijah could have still been serving as prophet until much later in the reign of Jehoram. Another possibility is that Elijah wrote the letter to Jehoram before his departure to heaven and left it for Elisha or someone else to deliver. Elijah was a prophet, after all. God could easily have given him the words to write ahead of time. Another possibility is that, before his translation to heaven, Elijah told Elisha what Jehoram would do and what God’s judgment would be. When the time came, Elisha wrote out Elijah’s prophecy and delivered it to King Jehoram. It’s also been suggested that Elijah was not translated to heaven but was whisked away to another location, much like Philip was in Acts 8:39–40. Elijah then was able to write the letter personally at the time of Jehoram’s sin and have it delivered through a courier. According to this theory, after the whirlwind experience of 2 Kings 2, Elijah lived out the remainder of his days in a secret location. In any case, the letter from Elijah was prophetic in that it condemned Jehoram’s sin and predicted his judgment before the king became ill.GotQuestions.org Gleason Archer - How could Jehoram of Judah receive a letter from Elijah long after his departure from this life (2 Ch 21:12–15)? Obviously he could not have done so. But the question presupposes something that never happened, namely the demise of Elijah at some time prior to the reign of Jehoram son of Jehoshaphat. The reader is invited to consult W. Crockett, A Harmony of Samuel, Kings, and Chronicles, p. 247. There he will see that “The Translation of Elijah” is placed in the reign of Jehoram the son of Ahab. Therefore it was perfectly possible for Elijah to compose a letter of warning and rebuke as late as 847 B.C., for the reign of Jehoram of Judah (848–841) largely overlapped the reign of Jehoram of Israel (852–841). Elijah was certainly still active in the reign of Jehoram’s immediate predecessor, Ahaziah of Israel (853–852), who also was a son of Ahab. We know this because of the exciting encounter Elijah had with Ahaziah’s platoons of soldiers sent to arrest him but who were destroyed by fire from heaven in answer to Elijah’s prayer (2 Kings 1:3–16). In all probability the aged prophet would have lived on for another four or five years until the character and policies of Jehoshaphat’s unworthy son had become apparent. (2 Chronicles 21:4 relates how Jehoram had all his own brothers put to death as soon as he became king. Probably his bloodthirsty wife, Athaliah daughter of Jezebel, encouraged him to this fratricide. She herself later tried to kill off all the survivors of Ahab’s house after her son Ahaziah was slain by Jehu in 841.) It is true that the account of Elijah’s translation to heaven is given in 2 Kings 2:1–11, whereas the reign of Jehoram of Judah is not spoken of until 2 Kings 8:16. But it should be remembered that the narrator of First and Second Kings continually shifts from the careers of reigning kings to the adventures of the principal prophets, Elijah and Elisha. On occasion he carries a theme through in a proleptic way when he is describing the exploits of Elijah, not desiring to leave off that theme until he is through with it. So it was with the story of Elijah’s departure to heaven. This was closely related to the enduement of Elisha with the charismatic power of his revered teacher. Elijah had first called him to discipleship back in the reign of Ahab, after he had symbolically cast his mantle on him (1 Kings 19:19–21), not long after the memorable contest on Mount Carmel. As Elijah later came near the end of his earthly career during the reign of Jehoram son of Ahab (852–841), the most important theme from the author’s standpoint was the prophetic succession. Therefore he very logically related that first (i.e., the bestowal of Elijah’s cloak and a double portion of his spirit on Elisha at the time of their parting). Not until then was it appropriate for the author of Kings to backtrack and pick up the narration of the national affairs of Israel and Judah in chapter 3. (A similar proleptic procedure is followed in 2 Kings 19:37, which relates the assassination of Sennacherib, which took place in 681 B.C., before the illness of Hezekiah, which occurred in 714.) So far as the narrative in 2 Chronicles is concerned, there is no notice at all of Elijah’s demise, whether before or after the accession of Jehoram son of Jehoshaphat; so there is no problem of apparent anachronism to deal with. In all probability the letter of Elijah to Jehoram was composed in 847 and delivered to him that same year, shortly before Elijah was taken up into heaven by the celestial chariot of fire (2 Kings 2:11). (Encyclopedia of Bible Difficulties) 2 Chronicles 21:13 but have walked in the way of the kings of Israel, and have caused Judah and the inhabitants of Jerusalem to play the harlot as the house of Ahab played the harlot, and you have also killed your brothers, your own family, who were better than you, in the way: 1Ki 16:25,30-33 to play the harlot: 2Ch 21:11 Ex 34:15 De 31:16 2Ki 9:22 Jer 3:8,9 killed your brothers: 2Ch 21:4 Ge 4:10-12 42:21,22 Jud 9:56,57 1Ki 2:31-33 Isa 26:21 Hab 2:12 1Jn 3:12 ELIJAH'S PILES US ACCUSATIONS AGAINST JEHORAM but have walked in the way of the kings of Israel, and have caused Judah and the inhabitants of Jerusalem to play the harlot (zanah; LXX - ekporneuo = indulge in flagrant immorality - Jude 1:7+) as the house of Ahab played the harlot (zanah), and you have also killed your brothers (2Ch 21:4+), your own family, who were better than you - First Elijah lists off the accusations. Can you imagine Jehoram cringing as he read this letter! David