Exegetical and Hermeneutical Commentary of 2 Chronicles 21:12
And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,
12. a writing ] This is the only place in which any writing of Elijah is mentioned. Even in Jehoshaphat’s reign Elijah seems to have been no longer among the living; cp. 2Ki 3:11 (where Elisha seems already to have taken Elijah’s place). A prophecy of Elijah against Jehoram of Judah is an unlikely event, as perhaps the Chronicler himself felt. May it be that some adaptation of words of Elijah to suit Jehoram’s case was placarded by some unknown hand outside Jehoram’s palace?
the Lord God ] R.V. the LORD, the God, lit. Jehovah the God.
Fuente: The Cambridge Bible for Schools and Colleges
This is the only notice which we have of Elijah in Chronicles. As a prophet of the northern kingdom, he engaged but slightly the attention of the historian of the southern one. The notice shows that Elijah did not confine his attention to the affairs of his own state, but strove to check the progress of idolatry in Judah. And it proves that he was alive after the death of Jehoshaphat 2Ch 21:13; a fact bearing
(1) upon the chronological order of 2Ki 2:1 (see the note), and
(2) showing that Elisha, who prophesied in the time of Jehoshaphat. 2Ki 3:11-19 commenced his public ministry before his masters translation.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. There came a writing to him from Elijah the prophet] From 2Kg 2:11, it is evident that Elijah had been translated in the reign of Jehoshaphat, the father of Jehoram. How then could he send a letter to the son? Some say he sent it from heaven by an angel; others, that by the spirit of prophecy he foresaw this defection of Jehoram, and left the letter with Elisha, to be sent to him when this defection should take place; others say that Elijah is put here for Elisha; and others, that this Elijah was not the same that was translated, but another prophet of the same name. There are others who think that, as Elijah was still in the body, for he did not die, but was translated, he sent this letter from that secret place in which he was hidden by the Almighty. All the versions have Elijah, and all the MSS. the same reading. Dr. Kennicott contends that Elisha was the writer; for Elijah had been taken up to heaven thirteen years before the time of this writing. Our margin says, the letter was written before his assumption, and refers to 2Kg 2:1.
These are all conjectures; and I could add another to their number, but still we should be where we were. I should adopt the conjecture relative to Elisha, were not every Hebrew MS., and all the Oriental versions, against it; to which may be added, that the author of this book does not once mention Elisha in any part of his work. It is certainly a possible case that this writing might have been a prediction of Jehoram’s impiety and miserable death, delivered in the time of the prophet, and which was now laid before this wicked king for the first time: and by it the prophet, though not among mortals, still continued to speak. I can see no solid reason against this opinion.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
There came a writing to him from Elijah.
Quest. How could this be, when Elijah was rapt up to heaven in Jehoshaphats time, 2Ki 2:3,11.
Answ. Either,
1. This was Elisha, or some other prophet called Elijah, because he acted in the spirit and power of Elijah, for which cause John the Baptist also is so called. Or rather,
2. This was really written by Elijah, who by the Spirit did clearly foresee and foretell the reign and acts of Jehoram, (as others did of Josiah, 1Ki 13:2, and Isaiah of Cyrus, Isa 45:3, long before they were born,) and in consideration thereof left this prophecy with Elisha, to be delivered in due time by him, or some other person in his name, and as from his mouth.
The Lord God of David thy father; whose name he mentions either to upbraid him with his degeneration from so worthy a parent; or to take off his presumption and confidence, which was grounded upon his being the son and successor of David, in whose posterity the crown was settled for ever by Gods special appointment, and by the approbation of the people.
In the ways of Jehoshaphat thy father; whose wise counsel and good example thou hast despised.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12-15. there came a writing to himfrom Elijah the prophetThat prophet’s translation having takenplace in the reign of Jehoshaphat [2Ki 2:11;2Ki 2:12], we must conclude thatthe name of Elijah has, by the error of a transcriber, been put forthat of Elisha.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And there came a writing to him from Elijah the prophet,…. Not what was written by him after his ascension to heaven, and from thence came to Jehoram, even seven years after that, as say some Jewish writers z; nor was it a writing from another person of the same name in those times, since of such an one we nowhere read; nor from Elisha bearing the name of Elijah, having a double portion of his spirit on him, since he is never so called; but this was a writing of Elijah’s before his ascension, who, foreseeing by a spirit of prophecy what Jehoram would be guilty of, wrote this, and gave it to one of the prophets, as Kimchi suggests, and most probably to Elisha, to communicate it to him at a proper time; and who might, as the above writer intimates, think it came immediately from heaven:
saying, thus saith the Lord God of David thy father; and from whose God he had departed, and to which ancestor of his he was so much unlike:
because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah; neither trod in the steps of his father nor grandfather.
z Seder Olam Rabba, c. 17. Ganz. Tzemach David, par. 1. fol. 12. 1. A. M. 3050.
Fuente: John Gill’s Exposition of the Entire Bible
The prophet Elijah’s letter against Joram, and the infliction of the punishments as announced. – 2Ch 21:12. There came to him a writing from the prophet Elijah to this effect: “Thus saith Jahve, the God of thy father David, Because thou hast not walked in the ways of Jehoshaphat, … but hast walked in the way of the kings of Israel, … and also hast slain thy brethren, the house of thy father, who were better than thyself; behold, Jahve will send a great plague upon thy people, and upon thy sons, and thy wives, and upon all thy goods; and thou shalt have great sickness, by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.” , writing, is a written prophetic threatening, in which his sins are pointed out to Joram, and the divine punishment for them announced. In regard to this statement, we need not be surprised that nothing is elsewhere told us of any written prophecies of Elijah; for we have no circumstantial accounts of his prophetic activity, by which we might estimate the circumstances which may have induced him in this particular instance to commit his prophecy to writing. But, on the other hand, it is very questionable if Elijah was still alive in the reign of Joram of Judah. His translation to heaven is narrated in 2 Kings 2, between the reign of Ahaziah and Joram of Israel, but the year of the event is nowhere stated in Scripture. In the Jewish Chronicle Seder olam, 2 Chr 17:45, it is indeed placed in the second year of Ahaziah of Israel; but this statement is not founded upon historical tradition, but is a mere deduction from the fact that his translation is narrated in 2 Kings 2 immediately after Ahaziah’s death; and the last act of Elijah of which we have any record (2 Kings 1) falls in the second year of that king. Lightfoot, indeed ( Opp. i. p. 85), Ramb., and Dereser have concluded from 2Ki 3:11 that Elijah was taken away from the earth in the reign of Jehoshaphat, because according to that passage, in the campaign against the Moabites, undertaken in company with Joram of Israel, Jehoshaphat inquired for a prophet, and received the answer that Elisha was there, who had poured water upon the hands of Elijah. But the only conclusion to be drawn from that is, that in the camp, or near it, was Elisha, Elijah’s servant, not that Elijah was no longer upon earth. The perfect seems indeed to imply this; but it is questionable if we may so press the perfect, i.e., whether the speaker made use of it, or whether it was employed only by the later historian. The words are merely a periphrasis to express the relationship of master and servant in which Elijah stood to Elisha, and tell us only that the latter was Elijah’s attendant. But Elisha had entered upon this relationship to Elijah long before Elijah’s departure from the earth (1Ki 19:19.). Elijah may therefore have still been alive under Joram of Judah; and Berth. accordingly thinks it “antecedently probable that he spoke of Joram’s sins, and threatened him with punishment. But the letter,” so he further says, “is couched in quite general terms, and gives, moreover, merely a prophetic explanation of the misfortunes with which Joram was visited;” whence we may conclude that in its present form it is the work of a historian living at a later time, who describes the relation of Elijah to Joram in few words, and according to his conception of it as a whole. This judgment rests on dogmatic grounds, and flows from a principle which refuses to recognise any supernatural prediction in the prophetic utterances. The contents of the letter can be regarded as a prophetic exposition of the misfortunes which broke in, as it were, upon Joram, only by those who deny priori that there is any special prediction in the speeches of the prophets, and hold all prophecies which contain such to be vaticinia post eventum . Somewhat more weighty is the objection raised against the view that Elijah was still upon earth, to the effect that the divine threatenings would make a much deeper impression upon Joram by the very fact that the letter came from a prophet who was no longer in life, and would thus more easily bring him to the knowledge that the Lord is the living God, who had in His hand his breath and all his ways, and who knew all his acts. Thus the writing would smite the conscience of Joram like a voice from the other world (Dchsel). But this whole remark is founded only upon subjective conjectures and presumptions, for which actual analogies are wanting.
For the same reason we cannot regard the remark of Menken as very much to the point, when he says: “If a man like Elias were to speak again upon earth, after he had been taken from it, he must do it from the clouds: this would harmonize with the whole splendour of his course in life; and, in my opinion, that is what actually occurred.” For although we do not venture “to mark the limits to which the power and sphere of activity of the perfected saints is extended,” yet we are not only justified, but also bound in duty, to judge of those facts of revelation which are susceptible of different interpretations, according to the analogy of the whole Scripture. But the Scriptures of the Old and New Testaments know nothing of any communications by writings between the perfected saints in heaven and men; indeed, they rather teach the contrary in the parable of the rich man
(Note: “ Neque enim , ” says Ramb., “ ulla ratione credibile est, Deum in gratiam impii regis ejusmodi quid fecisse, cujus nullum alias exemplum exstat; immo quod nec necessarium erat, quum plures aliae essent rationes, quibus Deus voluntatem suam ei manifestare poterat; coll. Luc . 16:27, 29. ” And, still more conclusively, Calov. declares: “ Non enim triumphantium in coelis est erudire aut ad poenitentiam revocare mortales in terra. Habent Mosen et prophetas, si illos non audiant, neque si quis ex mortius resurrexerit, nedum si quis ex coelis literas perscripserit, credent Luc . 16:31. ” )
(Luk 16:31)
There are consequently no sufficient grounds for believing that the glorified Elijah either sent a letter to Joram from heaven by an angel, or commissioned any living person to write the letter. The statement of the narrative, “there came to him a writing from Elijah the prophet,” cannot well be understood to mean anything else than that Elijah wrote the threatening prophecy which follows; but we have no certain proof that Elijah was then no longer alive, but had been already received into heaven. The time of his translation cannot be exactly fixed. He was still alive in the second year of Ahaziah of Israel; for he announced to this king upon his sick-bed that he would die of his fall (2 Kings 1). Most probably he was still alive also at the commencement of the reign of Joram of Israel, who ascended the throne twenty-three years after Ahab. Jehoshaphat died six or seven years later; and after his death, his successor Joram slew his brothers, the other sons of Jehoshaphat. Elijah may have lived to see the perpetration of this crime, and may consequently also have sent the threatening prophecy which is under discussion to Joram. As he first appeared under Ahab, on the above supposition, he would have filled the office of prophet for about thirty years; while his servant Elisha, whom he chose to be his successor as early as in the reign of Ahab (1Ki 19:16), died only under Joash of Israel (2Ki 13:14.), who became king fifty-seven years after Ahab’s death, and must consequently have discharged the prophetic functions for at least sixty years. But even if we suppose that Elijah had been taken away from the earth before Jehoshaphat’s death, we may, with Buddaeus, Ramb., and other commentators, accept this explanation: that the Lord had revealed to him Joram’s wickedness before his translation, and had commissioned him to announce to Joram in writing the divine punishment which would follow, and to send this writing to him at the proper time. This would entirely harmonize with the mode of action of this great man of God. To him God had revealed the elevation of Jehu to the throne of Israel, and the extirpation of the house of Ahab by him, together with the accession of Hazael, and the great oppressions which he would inflict upon Israel, – all events which took place only after the death of Joram of Judah. Him, too, God had commissioned even under Ahab to anoint Jehu to be king over Israel (1Ki 19:16), which Elisha caused to be accomplished by a prophetic scholar fourteen years later (2Ki 9:1.); and to him the Lord may also have revealed the iniquity of Joram, Jehoshaphat’s successor, even as early as the second year of Ahaziah of Israel, when he announced to this king his death seven years before Jehoshaphat’s death, and may have then commissioned him to announce the divine punishment of his sin. But if Elijah committed the anointing of both Hazael and Jehu to his servant Elisha, why may he not also have committed to him the delivery of this threatening prophecy which he had drawn up in writing? Without bringing forward in support of this such hypotheses as that the contents of the letter would have all the greater effect, since it would seem as if the man of God were speaking to him from beyond the grave (O. v. Gerlach), we have yet a perfect right to suppose that a written word from the terrible man whom the Lord had accredited as His prophet by fire from heaven, in his struggle against Baal-worship under Ahab and Ahaziah, would be much better fitted to make an impression upon Joram and his consort Athaliah, who was walking in the footsteps of her mother Jezebel, than a word of Elisha, or any other prophet who was not endowed with the spirit and power of Elijah.
Elijah’s writing pointed out to Joram two great transgressions: (1) his forsaking the Lord for the idolatrous worship of the house of Ahab, and also his seducing the people into this sin; and (2) the murder of his brothers. For the punishment of the first transgression he announced to him a great smiting which God would inflict upon his people, his family, and his property; for the second crime he foretold heavy bodily chastisements, by a dreadful disease which would terminate fatally. , 2Ch 21:15, is accus. of duration: days on days, i.e., continuing for days added to days; cf. , Isa 29:1. Berth. takes to mean a period of a year, so that by this statement of time a period of two years is fixed for the duration of the disease before death. But the words in themselves cannot have this signification; it can only be a deduction from 2Ch 21:18. These two threats of punishment were fulfilled. The fulfilment of the first is recorded in 2Ch 21:16. God stirred up the spirit of the Philistines and the Arabians ( , as in 1Ch 5:26), so that they came up against Judah, and broke it, i.e., violently pressed into the land as conquerors ( , so split, then to conquer cities by breaking through their walls; cf. 2Ki 25:4, etc.), and carried away all the goods that were found in the king’s house, with the wives and sons of Joram, except Jehoahaz the youngest (2Ch 22:1). Movers ( Chron. S. 122), Credner, Hitz., and others on Joe 3:5, Berth., etc., conclude from this that these enemies captured Jerusalem and plundered it. But this can hardly be the case; for although Jerusalem belonged to Judah, and might be included in , yet as a rule Jerusalem is specially named along with Judah as being the chief city; and neither the conquest of Judah, nor the carrying away of the goods from the king’s house, and of the king’s elder sons, with certainty involves the capture of the capital. The opinion that by the “substance which was found in the king’s house” we are to understand the treasures of the royal palace, is certainly incorrect. denotes property of any sort; and what the property of the king or of the king’s house might include, we may gather from the catalogue of the of David, in the country, in the cities, villages, and castles, 1Ch 27:25., where they consist in vineyards, forests, and herds of cattle, and together with the formed the property ( ) of King David. All this property the conquering Philistines and Arabians who had pressed into Judah might carry away without having captured Jerusalem. But denotes here, not the royal palace, but the king’s family; for does not denote what was found in the palace, but what of the possessions of the king’s house they found. with is not synonymous with , but denotes to be attained, possessed by; cf. Jos 17:16 and Deu 21:17. Had Jerusalem been plundered, the treasures of the palace and of the temple would also have been mentioned: 2Ch 25:24; 2Ch 12:9; 2Ki 14:13. and 1Ki 14:26; cf. Kuhlmey, alttestl. Studien in der Luther. Ztschr. 1844, iii. S. 82ff. Nor does the carrying away of the wives and children of King Joram presuppose the capture of Jerusalem, as we learn from the more exact account of the matter in 2Ch 22:1.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Jehoram’s Miserable End. | B. C. 884. |
12 And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, 13 But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father’s house, which were better than thyself: 14 Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods: 15 And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day. 16 Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians: 17 And they came up into Judah, and brake into it, and carried away all the substance that was found in the king’s house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons. 18 And after all this the LORD smote him in his bowels with an incurable disease. 19 And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers. 20 Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.
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 Kings iii. 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 Kings xxii. 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 (v. 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, v. 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 (v. 14): “With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children,” c. 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,” <i>v. 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 Kings xxi. 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, v. 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 (ch. xxii. 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, v. 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, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
2Ch 21:12
The loss of Edom and the city of Libnah was just the least of Jehoram’s trouble. He hardened his neck against the Lord and destroyed himself (Pro 29:1). Yet the Lord often uses spectacular methods in attempt to bring men to their senses. This He did with Jehoram. A dire warning and prediction came from Elijah, who had been translated to heaven several years previously. It was as though the Lord had posted Jehoram a letter right out of heaven. While it is not positively impossible this could have happened, there is no reason to believe that the letter was not composed before the translation of the prophet according to divine revelation. Either way it should have a tremendous impact on the wicked king.
The writing from Elijah first reminded Jehoram of the good examples in his predecessors, his fathers, he had ignored. David, Asa, and Jehoshaphat are specifically mentioned. God’s blessings in their reigns were enough to cause Jehoram to see how he ought to live his life. Instead, however, he had adopted the negative example of the house of Ahab and insisted that Judah partake of that spiritual fornication also. As the capstone of all Jehoram had committed fratricide, executing his six brothers, all of whom were better than himself, said the Lord. These men evidently protested the apostasy of Jehoram, along with their friends, who were also slain.
Because of these excesses Jehoram’s troubles were to extend to every part of him, his kingdom, his family, and his person. It would consist of a plague which would take away wives, children, and property. Jehoram would contract an awful disease, which would be compounded by other illnesses, and would eventually result in rupture of his very intestines until he died because of it.
The Philistines attacked the kingdom when Jehoram’s sins had weakened it beyond physical help. Then a force of Arabians from deep in the desert, adjacent to Ethiopia, came up against Jerusalem, breached the wall, and pillaged the palace. They took his wives and his sons, only one son escaping, the youngest. He is called Jehoahaz here, Ahaziah in other places. The names are the same, the “Jeho” prefix of the one, in the Hebrew, being the equivalent of the “-iah” suffix of the other, and the “Ahaz” appearing in both.
The terrible bowel disease also now attacked the king, his rupture becoming gradually worse until his intestines actually fell out, and he died. The people were relieved at Jehoram’s death, for there was no love manifested for him. The customary burning of sweet odors for him was not carried out. He had reigned only eight years and was only forty years of age. Sin soon runs its terrible course in the rebel against God. The case of Nabal is a good example of this (I Samuel, chapter 25). Jehoram was buried in the city of David, but was denied a sepulchre among the kings, his predecessors.
Fuente: Garner-Howes Baptist Commentary
ELIJAHS LETTER TO JEHORAM (2Ch. 21:12-15).
(12) And there came a writing to him from Elijah the prophet.Rather, to him a writing. This is the chroniclers only mention of the great prophet of the northern kingdom. Elijah, though a very old man, may have been still alive. His extreme age would account for his sending a written prophecy, rather than going in person to warn Jehoram. If, however, it be supposed that the author of Kings has told the story of Elijahs translation in its right place chronologically, and that the campaign described in the following chapter, in which Jehoshaphat took part, was really subsequent to that event, we may say that this writing from Elijah the prophet, containing the substance of some last utterances of his directed against Jehoram and Athaliah, was now put into written shape, and forwarded to Jehoram by one of the prophets pupils, perhaps by his great successor Elisha. (See 2Ki. 2:15; 2Ki. 3:11.) This explanation may seem to be favoured by the indefiniteness of the phrase, a writing from Elijah (not a letter); but 2Ki. 3:11 is hardly conclusive against the assumption that Elijah was still alive. Elishas ministry may have begun, probably did begin, some time before his masters ascension, and the description of him in 2Ki. 3:11, Elisha the son of Shaphat, who poured water on the hands of Elijah, need not mean more than Elisha the son of Shaphat, the servant of Elijah. (Syriac, And there was brought to him one of the discourses of Elijah the prophet, which said to him.Vulg., wrongly, a letter, allatae sunt autem ei litter ab Elia propheta. LXX., .)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. There came a writing to him from Elijah Here it appears that Elijah was still on earth in the days of Jehoram, and after the death of Jehoshaphat. Though we might naturally infer the contrary from the order of the narrative in 2 Kings, where Elijah’s ascension is recorded before the reign of Jehoram, yet such an inference is by no means necessary. The writer of Kings wished to group together the miracles of Elisha, and it was natural for him first to record the ascension of that master, Elijah, whose spirit rested so mightily upon his successor. So in his account of Elijah’s departure and of Elisha’s miracles he did not aim for chronological order, but for the grouping of certain assimilated facts. Some expositors, however, think that as Elijah committed the anointing of Hazael and Jehu (compare 1Ki 19:15-16, with 2Ki 8:13; 2Ki 9:1-3, notes) to his servant Elisha, he may also have commissioned Elisha, or some other prophet, to announce, after his ascension, this threatening prophecy to Jehoram; and so, coming from that departed prophet, whose name had been a terror to Ahab, it would be like a voice from the other world calling to the wicked king of Judah. But this hypothesis seems to be entirely unnecessary, for there is no valid evidence that Elijah had yet ascended. His ministry was chiefly in the northern kingdom, and hence this is the only notice we have of him in Chronicles; but it shows that he did not overlook the religious interests of Judah.
The prophet’s epistle charges upon Jehoram two great crimes 1) his compelling Judah into idolatry, and 2) the slaughter of his brethren. And for these crimes he announces a twofold punishment 1) a stroke of Divine judgment upon his people, children, wives, and goods, (2Ch 21:14,) and 2) a dreadful, incurable disease. 2Ch 21:15.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Lord’s Punishment upon Jehoram
v. 12. And there came a writing to him, v. 13. but hast walked in the way of the kings of Israel, v. 14. behold, with a great plague, v. 15. and thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day, v. 16. Moreover, the Lord, v. 17. And they came up into Judah and brake into it, v. 18. And after all this the Lord smote him in his bowels with an incurable disease, v. 19. And it came to pass that in process of time, after the end of two years, his bowels fell out by reason of his sickness, v. 20. Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired;
Fuente: The Popular Commentary on the Bible by Kretzmann
2Ch 21:12. From Elijah the prophet It being plain from 2Ki 2:11 that Elijah was taken up into heaven in the time of Jehoshaphat, the question is, how could Elijah send his son a letter. Josephus and others imagine, that this writing was indited by Elijah in heaven, and sent to Jehoram by the ministry of angels: but there is no reason to suppose that so singular a miracle was wrought in favour of an idolatrous prince, who had Moses and the prophets, which, in our Saviour’s opinion, were sufficient to instruct him in all points necessary to salvation; and needed not any additional writing to be sent to him from the other world. Others are of opinion, therefore, that this letter was written before Elijah’s ascension into heaven; that, foreseeing by the spirit of prophesy, the great wickedness that Jehoram would fall into, he dictated the contents thereof to one of the prophets, charging him to put them down in writing, to send them in a letter to Jehoram when he grew as impious as is here related, and to let him know that Elijah commanded this writing to be delivered to him, upon the presumption that it would affect him the more, as it came from a person translated into heaven. Lastly, others have supposed, that the Elijah by whom this letter was sent was not the prophet who was taken up into heaven, but another of that name who lived in the subsequent age, and was cotemporary with Jehoram. Which of these conjectures seems most probable, must be left to the judgment of the reader. See Le Clerc and Houbigant.
Fuente: Commentary on the Holy Bible by Thomas Coke
Elijah, the prophet, lived much about the time as Jehoshaphat and Ahab. But Elisha had succeeded him in his office when Jehoram had the government of Judah. It is probable, however, that the reign of Jehoram might have begun before the translation of Elijah; and therefore this written message came to him in the Lord’s name from his departing servant. And observe how very awful the contents of it. It first opens to his view, the great enormities he had been guilty of. Impious to God; and cruel to man: a murderer even of his own brothers! It next marks his punishment, and that is to be exemplarily striking. Yet we hear of no compunction, no sorrow, no turning to the Lord by penitence and reformation, though it should seem a long period was allowed him before it was inflicted. And in the mean time, a more general visitation of foreign enemies, whom the Lord stirred up against him, as if to see what gentler corrections would accomplish. And Reader! do notice how progressive the Lord made those judgments. First, in the enemies from without; then distresses within. His children, his wives, his substance taken away into captivity. And last of all, his own person under this dreadful disease: no doubt loathsome as well as painful. And this protracted to the long period of two years. Alas! even in this life, what awful effects do we daily behold in the visitations of God on sinners.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 21:12 And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,
Ver. 12. And there came a writing to him. ] Out of paradise, say some, by the hand of an angel, or of some faithful man, to whom Elias appeared after his death, as he did afterwards to the three disciples at Christ’s transfiguration. Others deny that this was Elijah the Tishbite – which title is not here given unto him – but another Elijah; or they say that it was Elisha, bearing the name of Elijah, because he came in the spirit of Elijah, that the writing might have the more authority and weight. This is rather to cut than to untie the knot. They do better who say, that Elijah the Tishbite, foreseeing by the Spirit 1Ki 13:2 Isa 45:1 that Jehoram would do so wickedly, wrote this epistle whilst he was yet alive, and left it with Elisha, or some other trusty person, to be sent unto Jehoram when he should see his time. Let us consider that letters are sent to us also from heaven, sc., the writings of the prophets and apostles, warning us to repent.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
there came = was brought. Why assume that Elijah then sent it? It might have “come” as Holy Scripture comes to us to-day, though written in the past. It does not say a “letter” (which would be ‘iggereth, or sepher, a book), but michetab, any writing, written at any time; probably a prophetic writing to be delivered at this particular time.
Elijah. Long since raptured (2Ki 2; Compare 2Ch 3:11). This is the only mention of Elijah in Chronicles.
Fuente: Companion Bible Notes, Appendices and Graphics
Elijah
See Elijah history. 1Ki 17:1; 2Ki 2:12.
Fuente: Scofield Reference Bible Notes
am 3116, bc 888
a writing: “Which was writ before his assumption.” 2Ki 2:1, Jer 36:2, Jer 36:23, Jer 36:28-32, Eze 2:9, Eze 2:10, Dan 5:5, Dan 5:25-29
Elijah the prophet: If the account of the translation of Elijah be given in the order in which it happened, then it occurred in the reign of Jehoshaphat, the father of Jehoram. Hence, it is probable that he wrote it before his assumption, and left it to be delivered by Elisha or one of the prophets. 2Ki 2:11
in the ways of Jehoshaphat: 2Ch 17:3, 2Ch 17:4, 1Ki 22:43
in the ways of Asa: 2Ch 14:2-5, 1Ki 15:11
Reciprocal: Hos 5:1 – O house Hos 6:5 – have I
Fuente: The Treasury of Scripture Knowledge
2Ch 21:12. And there came a writing to him from Elijah It is certain, Elijah was taken up into heaven in the time of Jehoshaphat. Therefore Josephus and the LXX. imagine (as Grotius observes) that from thence he sent a letter. Dr. Lightfoot is of opinion, that it is not meant of that Elijah who was carried up to heaven, but of another of his name, who sent this letter. Kimchi is of opinion that Elijah, foreseeing, by the spirit of prophecy, before he went to heaven, the wickedness of Jehoram, spake these words to one of the prophets, and charged him to put them down in writing, and send them in a letter to Jehoram, when he grew so impious, as is here related; and let him know that Elijah commanded this writing to be delivered to him: that so Jehoram, being affected with it, as if it had been sent from heaven, might be moved to repent of the evil he had done. And indeed the passage will bear this sense. He did not send a writing, but it was sent as his writing. For there is nothing in the words to intimate that this was written after his death, but only delivered after his death. So that it might have been written (for any thing that appears to the contrary) by Elijah himself before he was taken up into heaven. But, upon the whole, as we find the prophets were sent to those of their own time, and not to those who should come after, (there being a succession of prophets raised up for every age,) and as we have no mention of any other Elijah, in any other place of Scripture; and as (agreeable to what our Saviour makes Abraham say to the rich man, when he desired Lazarus to be sent from the dead to his brethren, They have Moses and the prophets,) we have no rational ground for thinking that God should employ a prophet, whom he had taken into heaven on this occasion, when there was, at that time, a prophet on the earth no ways inferior to him, namely, Elisha his successor: therefore there is ground to conclude, that the difficulty has arisen by the inaccuracy of transcribers of the Scriptures, and that it should be, and was at first written Elisha, and not Elijah.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
21:12 And there came a writing to him from {g} Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,
(g) Some think that this was Elisha so called because he had the Spirit in abundance, as had Elijah.