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David Guzik · Citado em PreceptAustin
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Guzik - He thought that the marriage alliance with Ahab and the Kingdom of Israel would make Judah stronger, but this act of disobedience only made them weaker. Then Libnah revolted at the same time against his rule - Libnah was a Levitical city (Josh 21:13+) located in the Shephelah (Judah’s lowland buffer zone). This revolt was spiritually significant, for it apparently housed priests loyal to the worship of Yahweh. Its priests and leaders were called to uphold true worship of Yahweh. That this sacred city revolted shows how far Jehoram had drifted from the faith of his fathers. Even those consecrated to God could no longer serve under a king who had abandoned the LORD. Spiritually, this represents the separation that occurs when leadership becomes corrupt and idolatrous—those committed to truth cannot coexist in peace under false worship. Because (strategic term of explanation) he had forsaken the LORD God of his fathers - The revolts by Edom and Libnah were the consequence of Jehoram's apostary. When Jehoram forsook the covenant relationship with God, his authority began to unravel. What was happening spiritually in his heart was reflected physically in his kingdom. 🙏 THOUGHT- This applies to our passions; when we are properly submitted to God, our passions are properly submitted to us. When we come out from submission to God, we often find our passions flare up in seemingly overwhelming strength. It also applies to the proper exercise of authority in any sphere – home, government, church, society –those who are submitted to God can be trusted to be submitted unto. (David Guzik) How are your "passions" dear man of God or woman of God? Are they passionate for Jesus? Are they under the Spirit's control (Eph 5:18+, Gal 5:16+, Gal 5:22, 23+) or are they "out of control"? Perhaps it is time to examine your walk and ask if there is any place where I have turned to the right or to the left on God's straight path of holiness? And if so, then go to war with zeal, remembering that the only way to kill sinful passions is by relying on the power of the Holy Spirit (Ro 8:13+, cf Ro 6:12,13+). God's warning in Deuteronomy 28:15, 25+ was clear - “But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you....25 “The LORD shall cause you to be defeated before your enemies; you will go out one way against them, but you will flee (2Ki 8:21) seven ways before them, and you will be an example of terror to all the kingdoms of the earth. The spiritual significance of the revolts by Edom and Libnah symbolize God’s withdrawal of blessing from those who abandon Him. They are a tangible, physical manifestation of Judah's spiritual decay. In God's mercy, they were also a call to repent and return to Him in covenant faithfulness. Walton - Libnah. Libnah was a major fortress city in Judah that was one of the line of defenses of the capital city, Jerusalem. Thus, if the city revolted, the entire land of Judah was left vulnerable. The town of Libnah is usually identified with either Khirbet Tell el-Beida (nine miles northeast of Lachish) or Tell Bornat (about five miles further west), strategically located by the Wadi Zeita guarding the best route to Hebron from the coast.(IVP Background Commentary page 442) LIBNAH [ISBE] - lib'-na (libhnah "whiteness," "transparency," "pavement" (compare Ex 24:10 where libhnath, is translated "paved work" or a "compact foundation"); Lebna): A town in the Shephelah of Judah (Josh 15:42). "Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah: and Yahweh delivered it also, and the king thereof, into the hand of Israel. .... And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it" (Josh 10:29-31; 12:15). It was one of the cities given to the "children of Aaron" (Josh 21:13; 1 Ch 6:57). In the reign of Joram (Jehoram), Libnah joined the Edomites in a revolt against the king of Judah (2 Ki 8:22; 2 Ch 21:10). In the reign of Hezekiah, Libnah was besieged by Sennacherib (2 Ki 19:8; Isa 37:8). The wife of King Josiah was "Hamutal the daughter of Jeremiah of Libnah," she was the mother of Jehoahaz and Zedekiah (2 Ki 23:31; 24:18; Jer 52:1). F B
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Guzik - It was the policy of both his father Jehoshaphat (2 Chronicles 17:6) and his grandfather Asa (2 Chronicles 14:1-5) to work against these high places. Jehorampromoted them instead. And caused the inhabitants of Jerusalem to play the harlot (zanah; LXX - ekporneuo - indulge in flagrant immorality figuratively but probably literally as Canaanite religions were filled with sexual abominations) and led Judah astray (nadach; LXX - apoplanao - to mislead - Mk 13:22+)- Note the divine accusations are directed personally at Jehoram - (1) caused and (2) led which together represent bold-faced sin against Yahweh! Scripture does not describe Judah’s downhill slide under Jehoram as accidental but as personal and presumptuous! The LORD brings two explicit charges against Jehoram, and together they amount to high-handed (bold-faced) sin against Yahweh. Jehoram was not merely permissive or negligent but he was causative! The language echoes moral coercion by the king, not passive drift by the nation. Judah did not merely wander but they were driven like cattle. A leader who sins privately harms himself, but a leader who sins publicly multiplies guilt across a nation. To “lead astray” is covenant language for deliberate misdirection, guiding God’s people away from truth they already knew. Remember, unlike the Northern Kingdom, Judah had the holy city of Jerusalem, the holy Temple and the holy priesthood, so they were hardly ignorant of God's ways! Jehoram and Judah sinned against greater light which always brings greater divine discipline! As an aside, the people of Judah did not get a pass! Yes, Jehoram "caused" and "led" but the people could refuse to follow a wicked king as seems the case of the people of Libnah proved (2Ch 21:10). Iain Duguid: Previous kings had sought to remove high places (2Ch 14:3, 5; 17:6; cf. 20:33), but Jehoram was the first in Judah to “[make] high places.” The people worshiped there because he “led” them, he “made Judah go astray” (the condemnation in 2Ch 21:10 had similarly been that “he had forsaken”). While previously the people had continued to worship at high places (2Chr 20:33), here responsibility is laid on the king as he incited them to “whoredom” (the image of prostitution, being unfaithful in marriage, is a common OT description of idolatry; e.g., Jer. 3:1–5; Ezek. 16:15–43). Recall that in Ex 24:7+ Israel had agreed to the stipulations of the Mosaic Covenant and it was ratified with a blood sacrifice, the blood even being sprinkled on the people to underscore the solemn nature of their vow "“All that the LORD has spoken we will do, and we will be obedient!” Israel was symbolically the wife of Jehovah and (Jer 31:32+, Isa 54:5) and the covenant they entered into at Mt Sinai was their "marriage covenant" so to speak. Their vows to remain faithful were like the vows of a husband and wife. And so the Spirit rightly depicts Israel's disobedience and specifically Jeroboam's leading Judah astray to other so-called gods was tantamount to playing the harlot! (See discussion of Israel: The Wife of Jehovah) As an aside to play the harlot while primarily referring to spiritual harlotry sadly was also likely a charge against literal adultery as many of the abominable pagan practices involved sexual promiscuity and lewdness. David Guzik - Their idolatry was likened to harlotry for two reasons. First, the worship of these pagan sex/fertility gods and goddesses often involved immorality with a pagan priestess or priest. Second, since Israel was obligated to be faithful to God as a wife is obligated to be faithful to her husband, their idolatry was like harlotry in a spiritual sense. Bob
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Guzik - This was God’s main complaint against Jehoram. He had refused to follow the pattern of his father and grandfather, and instead decided to follow the example of his father-in-law Ahab. Who were better than you - God considered the brothers of Jehoram to be more worthy successors to the throne of Judah than Jehoram himself. 2 Chronicles 21:14 behold, the LORD is going to strike your people, your sons, your wives and all your possessions with a great calamity; people: Many of the people had concurred in Jehoram's idolatry, and some of them must have been instruments in his base, unnatural murders; they were therefore joined in his punishment, and he suffered by the loss of his subjects. Ho 5:11 Mic 6:16 sons: Ex 20:5 GOD'S JUDGMENT HITS HOME! Behold (hinneh; Lxx - idou - used to grab the reader's attention), the LORD is going to strike (nagaph) your people, your sons, your wives and all your possessions with a great calamity (maggephah) - Now Jehoram would really begin to quake! Yahweh Himself would be his Enemy and bring judgment. The prophecy of great calamity began to be filled shortly by the invasion of the Philistines and the Arabs. This judgment was fulfilled to the letter - “your people” → Judah ravaged; “your possessions” → royal wealth plundered; “your wives” → taken captive and “your sons” → all but one removed (likely killed or enslaved). In summary, the great calamity was the divinely orchestrated collapse of Jehoram’s kingdom, household, and eventually Jehoram's body—foreign invasion stripped him of wealth, wives, and sons, and a lingering, incurable disease finished him in disgrace. WOE! Andrew Hill: According to Elijah’s letter, God’s judgment will reach as far as Jehoram’s sin, impacting in reverse order the royal family and the people of Judah (2 Chron. 21:14). The king’s punishment, a hideous and lingering disease (21:15), strikes at the heart of Jehoram’s sin – his failure to recognize that kingship belongs to God and not to any human being. The humiliating malady exposes his mortality and mocks his dignity as royalty, calling to mind the admonition of the psalmist: “Do not put your trust in princes, in mortal men, who cannot save” (Ps. 146:3). (SEE First and Second Chronicles - Page 166) John MacArthur thinks the writing of this letter by Elijah "occurred in the early years of Jehoram’s coregency with his father Jehoshaphat and shortly before Elijah’s departure to heaven, ca. 848 B.C. (cf. 2Ki 2:11, 12). (SEE MacArthur Study Bible) J.A. Thompson: The two consequences of Jehoram’s two sins are introduced by the climactic “so now,” Hebrew hinneh, sometimes translated “behold.” The consequences are given in reverse order of the sins. As a result of Jehoram’s having murdered his own brothers, the Lord would strike down his sons, his family, and his possessions. The phrase “everything that is yours” is literally “and all your possessions,” employing a word (rekus) translated “equipment” in 2Ch 20:25. There it refers to the plunder of the Moabites, Ammonites, and Meunites God gave to Jehoshaphat in response to his faith. Here it refers to the “goods” (rekus) that the Philistines and Arabs would plunder from Jehoram (2Ch 21:17) in response to his wickedness. Jehoram himself would die with a disease of the bowels that would last (literally) “days upon days” until his bowels came out. As with most illnesses mentioned in the Old Testament, we are left to conjecture about the clinically imprecise vocabulary. Ulcers, colitis, chronic diarrhea, and dysentery have been proposed. (SEE 1, 2 Chronicles: An Exegetical and Theological Exposition) Strike (Smite) (05062) nagaph means to give a blow, usually from God and either fatal or disastrous (Ex 8:2, Passover - Ex 12:23, 27, smiting Israel after making a golden calf). Prophecy to Israel she would be struck down because of her disobedience (Lev 26:17). Moses warning Israel would be struck down if they went against their enemies after refusing to go into the promised land (Nu 14:42). Lord causes defeat of Israel's enemies if they obey (Dt 28:7) but defeat (striking down) of Israel if the disobey (Dt 28:25)> Striking one's foot (figuratively speaking) is prevented by walking in wisdom (Pr 3:23). Calamity (04046) maggephah from nagaph = to strike or smite) means a blow, pestilence, defeat, plague, slaughter, plague, pestilence, strike, smite. It always denotes a plague sent by God. Maggephah frequently describes a blow reflecting divine retribution (as in Zech 14:12, 15, 18). In the first use of maggephah describes the plagues of Egypt intended to pierce Pharaoh's heart (Ex 9:14) ultimately did so in the from of the last plague (Ex 12:23). Memory of that divine judgment on human rebellion was enshrined in the Passover (Ex 12:27), national memory (Josh 24:5), and legal system (cf. Lev 26:17; Dt 28:25). Israel, although constantly warned, went astray repeatedly (e.g. Ex 32:25; Nu 14:42) and ultimately was smitten by God with two exiles (northern kingdom to Assyria in 721 B.C. and southern kingdom to Babylon in 586 B.C. the latter including destruction of the Holy Temple, from which the glory of God had departed (see Glory of God). This rebellion required atonement for this ever present sinfulness (Ex 30:12) and sin (Nu 16:46ff). 2 Chronicles 21:15 and you will suffer severe sickness, a disease of your bowels, until your bowels come out because of the sickness, day by day.’” disease: 2Ch 21:18,19 Nu 5:27 De 28:61 Ac 12:23 bowels: Ps 109:18 Ac 1:18 the sickness: 2Ch 21:18 De 28:27,37,59,67 "Until Your Bowels Come Out" JEHORAM'S PERSONAL PAIN & SUFFERING And you will suffer severe sickness, a disease of your bowels, until your bowels come out because of the sickness, day by day.’ - Now he letter gets personal! You is singular referring to Jehoram and not the people as in 2 Chr. 21:14 ("your people"), who will also suffer. This is special delivery to his gastrointestinal tract. Many think the phrase your bowels come out indicates that he ended his days with rectal prolapse. As a doctor I don't think we can say definitively what this was, but if you have even had severe gastrointestinal issues (as most everyone has had at least acutely), you can just imagine the misery of having that type of affliction for two years and finally your bowels coming out! (cf 2Ch 21:18-19). Elijah almost gives us a "THREE POINT OUTLINE" for what would make a pithy sermon! 2Ch 21:12 - CAUSE 2Ch 21:13 - EFFECT 2Ch 21:14-15 - CONSEQUENCES 2 Chronicles 21:16 Then the LORD stirred up against Jehoram the spirit of the Philistines and the Arabs who bordered the Ethiopians; the Lord: 2Ch 33:11 1Sa 26:19 2Sa 24:1 1Ki 11:11,14,23 Ezr 1:1,5 Isa 10:5,6 Isa 45:5-7 Am 3:6 Philistines: 2Ch 17:11 Philistines on West, Arabs on South Then - This is a time phrase that describes the beginning of the reaping of the rotten fruit that Jehoram had sown. I am reminded of the description in Hosea 8:7 which says "they sow the wind and they reap the whirlwind." Notice two points - (1) whirlwind is worse than wind! (2) there is a delay between the sowing and the reaping, but in the absence of repentance, the reaping is certain! WOE! The LORD stirred up against Jehoram the spirit of the Philistines and the Arabs who bordered the Ethiopians (Lit., the Cushites.); God's sovereignty of nations is on full display! God can stir up spirits of pagans, kings, paupers Pr 21:1 stating "The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes." Keep in mind that all of these adversities could still have elicited a cry of "I repent" from Jehoram (in my opinion), but that does not seem to be on Jehoram's agenda! Bob
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Guzik - This was a fitting judgment against Jehoram. In trying to protect his own throne he murdered all his brothers, and eventually found that all his sons were taken except one. Payne says "In the outworkings of God’s justice, the man who began by massacring his own brothers ended by suffering the loss of his sons and wives.” (See The Expositor's Bible Commentary - Abridged Edition- Page 50) Raymond Dillard: For the Chronicler, if progeny is a measure of divine favor, their loss shows divine anger; see above, vv 2–3, 12–15. (BORROW 2 Chronicles) J.A. Thompson: Jehoram’s inability to prevent the initial rebellions in these areas encouraged other rebellions. These renewed attacks reached as far as the king’s palace, from which the attackers carried off booty and took captive his sons and wives. (1, 2 Chronicles: An Exegetical and Theological Exposition) QUESTION - Who was King Jehoahaz in the Bible? GOTQUESTIONS.ORG ANSWER - There are three kings named Jehoahaz in the Bible. Two were kings of Judah, and one was king of Israel. The name Jehoahaz means “Yahweh is sustainer” or “whom Yahweh holds,” but, ironically, none of these kings trusted in the Lord or followed Him. JEHOAHAZ OF JUDAH SON OF JEHORAM Jehoahaz (Ahaziah) son of Jehoram, king of Judah (841 BC). This Jehoahaz was the youngest son of Jehoram. He is called “Azariah” in the NIV, CEV, and NLT; but he is called “Jehoahaz” in the ESV, KJV, NKJV, and NASB. The difference is due to the fact that Ahaziah is a variant of Jehoahaz in Hebrew. The people made him king of Judah since all his older brothers had been killed (2 Chronicles 21:17; 22:1). Although he ruled in the southern kingdom, Jehoahaz (Ahaziah) was actually a grandson of Ahab and Jezebel of the northern kingdom, and he followed in the sins of Ahab (2 Chronicles 22:3–4). Upon the suggestion of his advisors, Jehoahaz helped his uncle, King Joram of Israel, fight against Hazael king of Aram (2 Chronicles 22:5–6). Joram was injured in the battle, and Jehoahaz went to visit him. During the visit, Jehu showed up on his mission to wipe out the entire house of Ahab. Jehu killed Joram, all of Jehoahaz’s relatives who were there, and, after a chase, Jehoahaz himself (2 Chronicles 22:7–9). So, Jehoahaz (Ahaziah) was buried after only one year on the throne of Judah. JEHOAHAZ OF ISRAEL SON OF JEHU Jehoahaz son of Jehu, king of Israel (814—798 BC). This Jehoahaz reigned for seventeen years over the northern kingdom Israel. “He did evil in the eyes of the LORD by following the sins of Jeroboam son of Nebat, which he had caused Israel to commit” (2 Kings 13:2). About a century earlier, Jeroboam I had led the rebellion that split the kingdom into two. After the split, Jeroboam sought to keep the people in his northern kingdom from traveling to the southern kingdom to worship God in Jerusalem. So Jeroboam set up two golden calves in the north: one in Bethel, and one in Dan (1 Kings 11—12). In this way, Jeroboam led the people into idol worship. Ruling about one hundred years later, Jehoahaz persisted in this sin of idolatry. Interestingly, Jehoahaz’s father, Jehu, had destroyed the worship of Baal in Israel. But he did not keep God’s law with all his heart or turn away from the sins of Jeroboam (2 Kings 10:28–31). Still, for destroying the house of Ahab, God promised Jehu that his sons would rule to the fourth generation. Jehoahaz was the second in that dynasty. Because Jehoahaz worshipped idols and caused Israel to continue in the idolatry of Jeroboam, God began to reduce the size of Israel, allowing Hazael and Ben-Hadad of Aram to overpower them (2 Kings 13:3, 32). After experiencing Aramian oppression for a period of time, Jehoahaz finally relented and “sought the LORD’s favor” (2 Kings 13:4). God graciously raised up a deliverer, who freed the Israelites from Aram, so that they were able to live in their own homes again (2 Kings 13:5). Many biblical commentators believe the deliverer was either Jehoahaz’s son Jehoash or his grandson Jeroboam II (2 Kings 13:10, 22–23; 14:23, 26–27). The biblical historian cites God’s grace: “Hazael king of Aram oppressed Israel throughout the reign of Jehoahaz. But the Lord was gracious to them and had compassion and showed concern for them because of his covenant with Abraham, Isaac and Jacob. To this day he has been unwilling to destroy them or banish them from his presence” (2 Kings 13:22–23). Inexplicably, after God delivered him from the Aramians, Jehoahaz left standing the wooden Asherah pole in Samaria, the capital (2 Kings 13:6). Israel’s army and chariots had been mostly destroyed by the end of Jehoahaz’s reign (2 Kings 13:7), leaving the nation vulnerable to attack. Jehoahaz’s son and grandson ruled after him, completing the dynasty of Jehu. Sadly, these kings followed in the same evil footsteps as Jehoahaz (2 Kings 13:10–11; 14:23–24). Even so, God continued to be faithful to His people (2 Kings 13:24–25; 14:26–27). JEHOAHAZ OF JUDAH SON OF JOSIAH Jehoahaz son of Josiah, king of Judah (609 BC). Although he was the fourth son of Josiah, Jehoahaz was made king over Judah once his father died (2 Kings 23:31; 2 Chronicles 36:1). Also known as Shallum (1 Chronicles 3:15), Jehoahaz only reigned for three months in Jerusalem before being deposed by Pharaoh Necho. The pharaoh installed Jehoahaz’s brother, Eliakim (aka Jehoiakim) as king and deported Jehoahaz in chains. Jehoahaz later died in Egypt (2 Kings 23:31–35). This third and final Jehoahaz also “did evil in the eyes of the LORD, just as his predecessors has done” (2 Kings 23:32). The sins of the last Jehoahaz are especially tragic because his father, Josiah, had been an exceptionally good king. Josiah had found the Book of the Law, renewed the covenant, torn down the high places of idol worship, destroyed the priests of false gods, reinstituted the Passover, and turned to the Lord “with all his heart and with all his soul and with all his strength, in accordance with all the Law of Moses” (2 Kings 23:25). But his son Jehoahaz did not follow in his steps. Sadly, none of the Jehoahazes followed the Lord. Yet, as their name communicates, the Lord did not abandon His people. 2 Chronicles 21:18 So after all this the LORD smote him in his bowels with an incurable sickness. an incurable sickness: 2Ch 21:15 2Ki 9:29 Ac 12:23 JEHORAM'S INCURABLE ILLNESS So after all this the LORD smote him in his bowels with an incurable sickness. David Guzik - Again, this was a fitting judgment. There was a sense in which Jehoram was rotten spiritually from within; here, God simply caused the physical condition of his body simply corresponded to the spiritual condition of his soul – so he died in severe pain. Bob