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Commentary on 2 Chronicles 21 verses 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 (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.
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.
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SUMMARY
Second Chronicles 21:14 delivers a stark and comprehensive prophetic judgment against King Jehoram of Judah, conveyed through a letter from the prophet Elijah. This verse declares that the Lord's profound wrath, manifested as a "great plague," would fall not only upon Jehoram personally but also extend to his people, his children, his wives, and all his possessions. It serves as a powerful testament to the severe and far-reaching consequences of Jehoram's egregious wickedness, his leading Judah into deep idolatry, and his profound covenant unfaithfulness, underscoring the direct and devastating nature of divine justice.
CONTEXT
Literary Context: This verse is a direct, authoritative pronouncement from a letter sent by the prophet Elijah to King Jehoram, serving as a climactic warning within the narrative of Jehoram's reign. Immediately preceding this divine decree, the Chronicler meticulously details Jehoram's ungodly character and actions. Upon ascending the throne, he ruthlessly murdered his own brothers (2 Chronicles 21:4), demonstrating a complete disregard for familial and covenantal ties. More significantly, he married Athaliah, the daughter of the notoriously wicked King Ahab of Israel, thereby introducing and actively promoting Baal worship and other idolatrous practices into the southern kingdom of Judah, leading the people astray from the worship of Yahweh (2 Chronicles 21:6). The inclusion of Elijah's letter, though chronologically delivered after Elijah's physical ascension to heaven in 2 Kings 2:11, emphasizes the enduring and certain nature of God's word and prophetic authority. It functions as a final, dire warning, setting the stage for the comprehensive and devastating judgments that begin to unfold in the subsequent verses of 2 Chronicles 21, particularly 2 Chronicles 21:15-19. This specific verse thus foreshadows the totality of the impending calamity.
Historical & Cultural Context: King Jehoram reigned over Judah from approximately 848-841 BC. His marriage to Athaliah, a princess from the Omride dynasty of the northern kingdom of Israel, was a political alliance intended to secure regional stability. However, this alliance proved spiritually catastrophic for Judah. The Omrides, particularly King Ahab and Queen Jezebel, were infamous for their aggressive promotion of Baal worship, and Athaliah brought this virulent idolatry directly into the heart of Judah. In ancient Israelite society, the king was not merely a political leader but also the spiritual head and covenant representative of the nation before God. His personal piety or apostasy had profound implications for the entire kingdom. The concept of corporate responsibility was deeply ingrained: the sin of a leader, especially one who actively led his people into covenant unfaithfulness, could bring divine judgment upon the entire nation. This is vividly illustrated in 2 Chronicles 21:14, where the "great plague" extends beyond Jehoram to encompass "thy people, and thy children, and thy wives, and all thy goods." This comprehensive judgment reflects the covenant curses outlined in Deuteronomy 28, which explicitly warned that disobedience would result in widespread suffering, pestilence, and loss of prosperity.
Key Themes: This verse powerfully contributes to several overarching themes present throughout the book of 2 Chronicles and the broader biblical narrative. Firstly, it highlights the unwavering justice and holiness of God in response to profound wickedness and apostasy, particularly from those in positions of leadership. Jehoram's deliberate turning away from the Lord and his active promotion of idolatry directly provoked this severe divine judgment. Secondly, it underscores the theme of comprehensive consequences for sin, demonstrating that the ripple effects of a leader's unrighteousness extend far beyond the individual, impacting family, community, and national well-being. The judgment is not limited to Jehoram's person but encompasses his entire sphere of influence and possessions, illustrating the holistic nature of divine retribution. Thirdly, the verse reinforces the certainty and fulfillment of divine prophecy. Elijah's letter, regardless of its precise timing of delivery, serves as an undeniable declaration of God's sovereign word, which would inevitably come to pass. This emphasizes that God's warnings are not idle threats but sure declarations of His will, as affirmed in Isaiah 55:11. Finally, it emphasizes the seriousness of idolatry and covenant breaking, presenting them as grave offenses that incur God's righteous wrath and fundamentally disrupt the divine-human relationship.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its message with maximum impact. Prophecy is the overarching device, as the verse constitutes a direct divine declaration of future events, delivered through Elijah's letter. This prophecy is not merely a prediction but functions as a Divine Fiat, a decree from God that carries the weight of absolute certainty and will inevitably come to pass. The comprehensive listing of those affected—"thy people, and thy children, and thy wives, and all thy goods"—serves as a powerful form of Merism or Totality, where distinct parts are enumerated to represent the whole, emphasizing the complete and devastating breadth of the impending judgment. While not strictly hyperbole, it highlights the totality of the ruin that awaits Jehoram's sphere of influence. This comprehensive judgment also functions as Foreshadowing, preparing the reader for the detailed account of Jehoram's suffering and the destruction of his family that unfolds in the subsequent verses of 2 Chronicles 21.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully articulates the biblical principle of divine retribution for sin, particularly for leaders who lead their people astray from covenant faithfulness. It underscores God's absolute sovereignty and His unwavering commitment to justice, even when it involves severe judgment. The comprehensive nature of the plague—affecting people, family, and possessions—highlights the concept of corporate responsibility, where the actions of a head can have profound consequences for the entire body. It also demonstrates that God's warnings are not empty threats but sure declarations of His righteous will, emphasizing the gravity of apostasy and the breaking of covenant. While God is merciful and patient, His justice is an inherent part of His character, ensuring that unrepentant wickedness will not go unpunished.
REFLECTION AND APPLICATION
The stark warning delivered to King Jehoram in 2 Chronicles 21:14 serves as a timeless reminder of the profound consequences of unrighteousness, particularly for those in positions of influence and leadership. It compels us to consider the ripple effect of our choices, recognizing that our actions, whether good or evil, often extend beyond ourselves to impact our families, communities, and even future generations. This passage urges us to take God's warnings seriously, understanding that while He is rich in mercy and patience, He is also perfectly just and will not allow unrepentant sin to go unaddressed. It calls for genuine humility, accountability, and a steadfast commitment to living in accordance with God's commands, recognizing that true prosperity—spiritual and otherwise—is found in faithful obedience rather than self-serving rebellion. We are reminded that God's character demands both love and justice, and His ultimate desire is for us to turn from wickedness and embrace His life-giving ways, for our own good and the good of those we influence.
Questions for Reflection
FAQ
Why was Elijah's letter delivered to Jehoram after Elijah had already ascended to heaven?
Answer: The apparent chronological anomaly of Elijah's letter being delivered to Jehoram after Elijah's recorded ascension in 2 Kings 2:11 has been a point of scholarly discussion. Several explanations are commonly offered. One view suggests that Elijah wrote the letter prior to his ascension, entrusting it to a disciple or prophet to be delivered at a divinely appointed time in the future, when Jehoram's wickedness reached its peak. Another possibility is that the reference to "Elijah" is not necessarily to the prophet himself in a physical sense, but to a prophetic school or tradition that continued his powerful message, or that it was a posthumous prophetic word delivered by divine means. However, the most widely accepted explanation among biblical scholars is that the Chronicler, writing much later, records the letter as being from Elijah because it carried the undeniable authority and spirit of Elijah's prophetic ministry, transcending his physical presence and time. This emphasizes the certain, enduring, and authoritative nature of God's word, ensuring that Jehoram received an undeniable, final warning from a prophet of God's caliber, demonstrating that God's word is not bound by human chronology.
Does God still inflict "plagues" or comprehensive judgments on people or nations today as a result of sin?
Answer: While the specific nature of divine judgment has evolved with the New Covenant, the fundamental principle that sin has consequences and that God is just remains constant. In the Old Testament, God often intervened directly with physical judgments like plagues, famine, or military defeat as a direct result of national apostasy and covenant breaking. Under the New Covenant, the primary emphasis shifts more towards the spiritual consequences of sin (e.g., spiritual death, separation from God, the hardening of hearts) and the ultimate, eschatological judgment at the end of time (Romans 6:23). However, this does not mean God is entirely passive in human affairs. Natural consequences of sin, societal decay, and even widespread calamities can still be understood within a biblical framework as expressions of a fallen world under judgment, or as calls to repentance. For believers today, the primary focus is on the finished work of Christ, who bore the ultimate judgment for sin, and on the call to repentance and faith, which offers deliverance from the wrath to come (1 Thessalonians 1:10).
CHRIST-CENTERED FULFILLMENT
The comprehensive judgment pronounced upon Jehoram in 2 Chronicles 21:14, affecting his people, family, and possessions, powerfully foreshadows the ultimate, all-encompassing judgment for sin, which Christ willingly bore on the cross. While Jehoram's profound wickedness brought a "great plague" of destruction upon his house and kingdom, Jesus, the true and righteous King, willingly became the recipient of the divine wrath and the "plague" of sin for all humanity. He was "smitten by God" (Isaiah 53:4) not for His own iniquity, but for ours, taking upon Himself the curse that we deserved under the law (Galatians 3:13). Through His atoning sacrifice, Christ delivers His people from the comprehensive consequences of sin—spiritual death, separation from God, and eternal judgment—offering instead a comprehensive salvation that touches every aspect of life: forgiveness, reconciliation, new life, and an eternal inheritance in Him (Colossians 1:13-14). Unlike Jehoram, whose reign brought ruin and a cursed legacy, Christ's perfect reign brings blessing, redemption, and eternal life to all who trust in Him, demonstrating that God's ultimate answer to sin is not just judgment, but redemptive love and grace through His Son, the Lamb of God who takes away the sin of the world.