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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 21:18 records the culmination of divine judgment upon King Jehoram of Judah, stating, "And after all this the LORD smote him in his bowels with an incurable disease." This verse starkly details a direct, agonizing, and terminal affliction from God, serving as the ultimate consequence for Jehoram's persistent wickedness, which included the murder of his brothers, the promotion of idolatry, and a complete abandonment of the Lord's covenant. It marks a pivotal moment in his reign, underscoring God's unwavering justice against unrepentant sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey its profound message. Divine Retribution is central, as the text explicitly states "the LORD smote him," leaving no doubt that Jehoram's suffering is a direct, divinely orchestrated consequence of his actions. This serves as a narrative device to underscore God's unwavering justice and His active involvement in human history. There is also profound Irony at play: a king who consolidated his power through brutal murder and led his nation into spiritual decay is himself brought low by an internal, agonizing decay that no earthly power can remedy. His physical suffering mirrors the spiritual sickness he inflicted upon Judah. Furthermore, the "incurable disease in his bowels" functions as Symbolism, representing not only the physical agony but also the spiritual corruption and internal rot that characterized Jehoram's reign. The specific, humiliating nature of the disease (as described further in 2 Chronicles 21:19) serves as a public demonstration of divine judgment against a king who had openly defied God. Finally, the verse fulfills the Foreshadowing provided by Elijah's prophetic letter, demonstrating the certainty of God's word and the inevitability of judgment for unrepentant sin.
THEOLOGICAL AND THEMATIC CONNECTIONS
The judgment upon King Jehoram in 2 Chronicles 21:18 powerfully illustrates the biblical principle that persistent and unrepentant sin inevitably leads to severe consequences, often manifesting as divine judgment. This is not merely a historical account but a profound theological statement about God's character: He is holy and just, and while He is patient and merciful, He will not indefinitely tolerate rebellion and idolatry. The "incurable disease" serves as a tangible, agonizing manifestation of the spiritual decay that had already consumed Jehoram's soul and threatened to engulf the nation. This narrative reinforces the covenantal framework, where blessings follow obedience and curses follow disobedience, demonstrating God's faithfulness to His warnings. It underscores that true well-being, for both individuals and nations, is inextricably linked to alignment with God's will and His moral order.
REFLECTION AND APPLICATION
The account of King Jehoram's judgment in 2 Chronicles 21:18 stands as a solemn and enduring cautionary tale for all generations. It compels us to confront the reality that while God is infinitely patient and abounding in steadfast love, His holiness demands that persistent rebellion and unrepentant sin will ultimately incur His righteous judgment. This is not a vindictive act, but a just response to choices that defy His character and disrupt His divine order. For us today, this verse calls for a profound self-examination: Are there areas in our lives where we are knowingly and persistently rebelling against God's revealed will? Do we take sin lightly, presuming upon God's grace without genuine repentance? The "incurable disease" serves as a stark reminder that the consequences of spiritual decay can manifest in agonizing ways, both internally and externally. It urges us to embrace humility, cultivate a repentant heart, and live in faithful obedience, understanding that true peace, health, and flourishing—both spiritual and often physical—are found in walking in God's ways, not in pursuing worldly power or succumbing to the allure of idolatry in its modern forms.
Questions for Reflection
FAQ
Why did God inflict such a specific and painful disease on Jehoram?
Answer: The specific and painful nature of Jehoram's disease, particularly its internal and incurable characteristics, served multiple purposes within the divine judgment. Firstly, it was a direct and public fulfillment of the prophecy delivered by Elijah, demonstrating God's faithfulness to His word and the certainty of His warnings. Secondly, the internal suffering in his "bowels" may have symbolically reflected the internal corruption and spiritual decay that characterized Jehoram's heart and reign, as he had murdered his own brothers and led Judah into deep apostasy. Thirdly, the incurability of the disease underscored the finality and inescapability of God's judgment once His patience had been exhausted. It was a clear, undeniable sign to all—including the people of Judah—that God was actively involved in their history and that He would hold even kings accountable for their actions, particularly their defiance of His covenant. The prolonged agony, as detailed in 2 Chronicles 21:19, also served as a public spectacle of divine retribution, a warning to others about the severe consequences of unrepentant sin.
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 21:18 depicts the severe judgment of God upon King Jehoram for his unrepentant sin, it also implicitly points to the profound need for a different kind of King and a different kind of healing—one found only in Jesus Christ. Jehoram's "incurable disease" serves as a stark metaphor for the ultimate incurable disease of humanity: sin itself. No human remedy, no earthly power, and certainly no king, could cure Jehoram's physical ailment, just as no human effort can cure the spiritual malady that afflicts all humanity. Yet, the New Testament reveals Jesus as the Lamb of God who takes away the sin of the world, the one who bore the ultimate "incurable disease" of our sin upon Himself. Isaiah prophesied that the Messiah would be "smitten by God" and "pierced for our transgressions," bearing our infirmities and carrying our sorrows (Isaiah 53:4-5). Unlike Jehoram, who suffered for his own sin, Christ suffered for the sake of the sins of others, offering a perfect and complete atonement. Through His suffering and death, Jesus provides the only true remedy for the incurable disease of sin, offering spiritual healing and eternal life to all who believe. His ultimate victory over sin and death means that those who trust in Him are no longer subject to the terminal judgment that befell Jehoram, but receive the promise of resurrection and a new, incorruptible body, a testament to the ultimate healing found in the gospel of grace.