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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 21:12–20. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Fourteen Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Just read the books of Paralipomenon and this is what you will find written in the second book: “And the Lord stirred up against Jehoram the spirit of the Philistines and of the Arabians who border on the Ethiopians. And they came up to the land of Judah and wasted it, and they carried away all substance that was found in the king’s house.” Here we have a clear indication of how God stirs up enemies to lay waste those countries that he judges to be deserving of such punishment. And yet, was it not of their own will that the Philistines and Arabs came to lay waste the country of Judah? Or did they so come of their own will that the Scripture lies where it tells us that the Lord stirred up their spirit to do so? On the contrary. Both statements are true because they did come of their own will and God did stir up their spirit. The same thing could also be expressed by saying that God both stirred up their spirit and that they came nevertheless of their own will. For the Almighty, who cannot possibly will anything unjust, is able to set in motion even the inclinations of their will in human hearts in order to accomplish through these people whatever he wishes to achieve through their agency.
Joachaz: Alias Ochozias.
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Summary
2 Chronicles 21:17 records the devastating culmination of divine judgment upon King Jehoram of Judah. As a direct consequence of his profound wickedness and apostasy, the Philistines and Arabians invaded Judah, violently plundering the royal palace of all its wealth and carrying away all of Jehoram's sons and wives. This catastrophic event left him with only his youngest son, Jehoahaz, marking a near-total annihilation of his household and a profound humiliation for the Davidic monarchy.
Context
Literary Context
This verse serves as the chilling fulfillment of the prophetic word delivered to King Jehoram by the prophet Elijah (or a prophet in Elijah's spirit, as Elijah himself may have already been translated). Earlier in the chapter, Jehoram is introduced as a king who "walked in the way of the kings of Israel, as did the house of Ahab: for he had the daughters of Ahab to wife: and he wrought that which was evil in the sight of the LORD" as detailed in 2 Chronicles 21:6. His reign began with the ruthless murder of all his brothers to consolidate power, a stark contrast to his righteous father, Jehoshaphat, as recounted in 2 Chronicles 21:4. Elijah's letter, detailed in 2 Chronicles 21:12-15, explicitly foretold a great plague upon Jehoram's people, sons, wives, and possessions, and a grievous disease upon himself, all because he had not walked in the ways of his father or King Asa. Verse 17 depicts the precise execution of this prophecy, leading directly into the account of Jehoram's severe and prolonged illness and eventual death, and the succession of his sole surviving son, Jehoahaz (also known as Ahaziah or Azariah), as seen in 2 Chronicles 22:1.
Historical & Cultural Context
In the ancient Near East, the stability and prosperity of a kingdom were often directly linked to the perceived favor of its deity, and the king's household was seen as the embodiment of the nation's strength and continuity. The loss of a king's "substance" (wealth, treasures) was a profound blow to his prestige and power, often signifying military defeat and economic ruin. Even more devastating was the capture or death of his sons and wives. Sons were crucial for dynastic succession, ensuring the continuation of the royal line, while wives, especially those from royal alliances, represented political ties and status. To lose virtually all male heirs was to face the extinction of one's dynasty, a deeply humiliating and terrifying prospect. The Philistines, ancient adversaries of Israel, and the Arabians, nomadic tribes from the south and east, were persistent threats to Judah's borders. Their coordinated invasion in this context underscores the severity of God's judgment, using external enemies as instruments of His righteous wrath against a disobedient king.
Key Themes
The narrative surrounding 2 Chronicles 21:17 powerfully illustrates several core biblical themes. Firstly, it highlights Divine Judgment for Unfaithfulness, underscoring the principle that actions, especially those of leaders, have profound consequences. Jehoram's idolatry, cruelty, and abandonment of the covenant with Yahweh directly precipitated this catastrophe, demonstrating God's active involvement in the affairs of nations and His commitment to justice. Secondly, it showcases God's Sovereignty in Calamity, revealing that even through foreign invaders like the Philistines and Arabians, God orchestrates events to bring about His purposes and administer justice. These nations were not acting independently of divine will but were instruments in God's hands, as explicitly stated in 2 Chronicles 21:16. Thirdly, the verse portrays Profound Loss and Humiliation, as Jehoram not only lost material wealth but also his family, a deeply personal and public consequence for a king in ancient times, signifying the complete unraveling of his power and legacy. Finally, the sparing of Jehoahaz, the youngest son, introduces a Glimmer of Mercy and the Preservation of God's Promise. Despite Jehoram's utter depravity, God's overarching plan for the Davidic line, through which the Messiah would ultimately come, was preserved, ensuring the continuity of the covenant established with David in 2 Samuel 7:12-16.
Exposition and Analysis
Key Word Analysis
The Hebrew term רְכוּשׁ (rᵉkûwsh), derived from H7399, refers to accumulated possessions, property, or wealth. Its use here emphasizes the totality of the plunder; the invaders did not just take a few valuable items but "all the substance that was found in the king's house." This signifies a complete stripping of Jehoram's royal treasury and personal assets, leaving him utterly destitute of material power and prestige, fulfilling the prophetic word against his possessions.
The verb בָּקַע (bâqaʻ), derived from H1234, means "to cleave," "to rend," "to break," or "to rip open." In this context, "brake into it" vividly describes a forceful, violent, and destructive entry into Judah and specifically the king's house. It implies not merely an invasion but a shattering of defenses, a tearing open of what was secure, underscoring the brutal and unsparing nature of the attack that breached the kingdom's security.
The name יְהוֹאָחָז (Yᵉhôwʼâchâz), derived from H3059, means "Jehovah-seized" or "Yahweh has grasped/held." This is profoundly significant as he is the only son spared, suggesting direct divine intervention in his preservation. His survival, amidst the wholesale destruction of Jehoram's other sons, highlights God's sovereign hand in upholding His covenant promises, even when the human instruments of that covenant are deeply flawed. He is also known by other names in the biblical text, such as Ahaziah and Azariah.
Verse Breakdown
"And they came up into Judah, and brake into it"
This opening clause establishes the aggressive nature and geographical scope of the invasion. "They" refers to the Philistines and Arabians, mentioned in the preceding verse 2 Chronicles 21:16. Their ascent "into Judah" signifies a direct assault on the heartland of the southern kingdom, culminating in a violent breach of its defenses and, implicitly, the royal palace. The phrase "brake into it" conveys a forceful, destructive entry, not merely an occupation, tearing through any resistance.
"and carried away all the substance that was found in the king's house"
This details the primary objective and devastating outcome of the invasion's initial phase: the thorough plunder of the royal treasury. "All the substance" emphasizes the completeness of the theft, leaving nothing of material value behind. This act was not just economic devastation but a profound symbol of the king's loss of power, prestige, and security, a direct blow to the material foundation of his reign.
"and his sons also, and his wives"
This clause reveals the far more grievous and personal aspect of the judgment. The taking of the king's sons and wives as captives was a catastrophic blow to his dynasty and personal honor. In ancient societies, the continuity of the royal line through male heirs was paramount, and the loss of one's family through capture was an unparalleled humiliation, often signifying the complete subjugation of the ruler and his house. This act directly targeted Jehoram's legacy and future.
"so that there was never a son left him, save Jehoahaz, the youngest of his sons"
This final clause underscores the near-total obliteration of Jehoram's male progeny, highlighting the severity of the divine judgment. The emphatic "never a son left him" emphasizes the completeness of the loss, making the survival of "Jehoahaz, the youngest of his sons," a singular and remarkable exception. This detail is crucial, as it ensures the continuation of the Davidic line, demonstrating God's faithfulness to His covenant promises even in the midst of severe discipline.
Literary Devices
2 Chronicles 21:17 employs several potent literary devices to convey its message. The primary device is Fulfillment Narrative, where the verse explicitly details the precise execution of Elijah's prophecy from 2 Chronicles 21:12-15. This direct correspondence between prophecy and event underscores God's absolute sovereignty and His active involvement in human history, demonstrating that His word does not return void. There is also a strong element of Divine Retribution, presenting a clear cause-and-effect relationship between Jehoram's unfaithfulness and the calamities that befall him. His wickedness is directly proportional to the severity of his loss. Furthermore, the narrative employs Irony: Jehoram began his reign by murdering his own brothers to secure his throne, yet he ends up losing all but one of his own sons, demonstrating the futility and self-destructive nature of ungodly ambition. Finally, the narrative uses Contrast by juxtaposing the complete destruction of Jehoram's household with the singular preservation of Jehoahaz, subtly hinting at God's steadfast commitment to the Davidic covenant despite the failures of individual kings.
Theological and Thematic Connections
2 Chronicles 21:17 stands as a stark biblical testament to the principle of divine justice and the consequences of covenant unfaithfulness. It vividly illustrates that God holds leaders, and indeed all people, accountable for their actions, particularly when they turn away from His commands and embrace wickedness. The complete devastation of Jehoram's household and possessions is not random misfortune but a direct, divinely orchestrated judgment, emphasizing God's active role in history to uphold His righteousness. Yet, even within this severe judgment, the sparing of Jehoahaz subtly points to God's enduring faithfulness to His covenant promises, specifically the Davidic covenant, ensuring that the lineage through which the Messiah would come remained unbroken. This tension between severe judgment and unwavering covenant fidelity is a recurring theme throughout the Old Testament, reminding us that while God punishes sin, His ultimate redemptive plan remains secure.
Reflection and Application
The tragic account of King Jehoram in 2 Chronicles 21:17 serves as a powerful and enduring warning for all generations. It underscores the profound truth that our choices, especially those made in positions of influence, carry significant weight and have far-reaching consequences, both for ourselves and for those around us. Jehoram's story is a vivid illustration of the "sowing and reaping" principle: his ungodly choices, marked by idolatry, cruelty, and a complete disregard for God's covenant, led directly to devastating personal and national calamity. For believers today, this narrative calls us to a sober self-examination of our own faithfulness to God. Are we diligently seeking His will and walking in His ways, or are we, like Jehoram, allowing worldly influences or personal ambition to lead us astray? While we live under the grace of the New Covenant, the spiritual principles of consequence for sin and the importance of obedience remain. This passage reminds us that God is just, and while His mercy is abundant, there are often natural and spiritual repercussions for persistent rebellion. Yet, even in the midst of such a severe narrative, the glimmer of God's preservation of Jehoahaz offers a profound comfort: God's overarching purposes and promises will always prevail, even when His people fail spectacularly. This should inspire us to trust in His sovereign plan and seek to align our lives with His righteous character.
Questions for Reflection
FAQ
Who were the Philistines and Arabians, and why did they attack Judah?
The Philistines were an ancient people group who inhabited the coastal plain of Canaan, west of Judah. They were long-standing adversaries of Israel and Judah, frequently engaging in conflict (e.g., the account of David and Goliath in 1 Samuel 17). The Arabians, in this context, likely refer to nomadic tribes from the desert regions to the south and east of Judah. While these groups had their own geopolitical motivations for raiding Judah, the biblical text presents their attack in 2 Chronicles 21:17 as divinely instigated. 2 Chronicles 21:16 explicitly states, "Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians." This indicates that these nations were instruments of God's judgment against King Jehoram for his unfaithfulness and wickedness.
Why was only Jehoahaz spared from the invasion and capture?
The sparing of Jehoahaz (also known as Ahaziah or Azariah) was a crucial act of divine providence, demonstrating God's unwavering faithfulness to His covenant with David. In 2 Samuel 7:12-16, God promised David that his house and kingdom would be established forever. Even though Jehoram was a profoundly wicked king who had murdered his own brothers and led Judah into idolatry, God's promise to preserve a lamp for David's line (as mentioned in 2 Chronicles 21:7) remained intact. The survival of Jehoahaz ensured the continuity of the Davidic dynasty, through which the Messiah, Jesus Christ, would ultimately come. It highlights that even in the midst of severe judgment for human sin, God's redemptive plan and covenant promises are inviolable and will ultimately be fulfilled.
Christ-Centered Fulfillment
The narrative of 2 Chronicles 21:17, with its stark portrayal of judgment and the miraculous preservation of a single heir, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. King Jehoram's reign is a tragic illustration of human kingship's failure, marked by apostasy, violence, and a complete disregard for God's covenant, leading to devastating loss and the near-extinction of his lineage. In profound contrast, Jesus is the true and faithful Son of David, the ultimate King whose reign is marked by perfect obedience, righteousness, and self-sacrificial love. While Jehoram's sins led to the plundering of his house and the loss of his sons, Jesus, though perfectly innocent, willingly endured ultimate loss—the stripping away of His dignity, the suffering on the cross, and death itself—to secure eternal life and an imperishable inheritance for His people, as described in Philippians 2:8. The preservation of Jehoahaz, the "youngest of his sons," was a testament to God's faithfulness to the Davidic covenant, ensuring the lineage that would eventually produce the Messiah, as traced in Matthew 1:1. Jesus, the promised Son, is the one through whom God's kingdom is truly established forever, not through earthly succession but through His resurrection and eternal reign, as affirmed in Luke 1:33. He is the Lamb of God who takes away the sin of the world (John 1:29), bearing the judgment that Jehoram experienced, and even greater, so that those who trust in Him might receive forgiveness and eternal life, fulfilling God's covenant promises in a way far grander than any earthly king could achieve.