2 Chronicles 21:16
Then the LORD stirred against Jehoram the spirit of the Philistines and Arabs who lived near the Cushites.
Then the LORD stirred against Jehoram
This phrase indicates divine intervention in the affairs of Judah. Jehoram, the king of Judah, had led the nation into idolatry and wickedness, following the ways of the kings of Israel rather than the ways of his father, Jehoshaphat. The LORD's stirring suggests a direct response to Jehoram's actions, fulfilling the covenantal warnings found in Deuteronomy 28:15-68, where disobedience to God's commands would lead to national calamities. This divine stirring is a reminder of God's sovereignty and His active role in the history of His people.

the spirit of the Philistines and Arabs
The Philistines and Arabs were long-standing adversaries of Israel and Judah. The Philistines, known for their conflicts with Israel during the time of the Judges and King David, were a coastal people with significant military prowess. The Arabs, likely referring to nomadic tribes in the Arabian Peninsula, had interactions with Israel and Judah throughout their history. The mention of their "spirit" being stirred suggests a divinely orchestrated motivation to act against Jehoram, highlighting God's control over even the hearts and intentions of nations (Proverbs 21:1).

who lived near the Cushites
The Cushites, often associated with the region south of Egypt, possibly modern-day Sudan, were known for their distinct culture and interactions with the ancient Near East. The geographical reference to those "who lived near the Cushites" suggests a specific group of Arabs who were in proximity to this region, indicating the broad reach of Jehoram's adversaries. This detail underscores the extent of the threat against Judah, as it involved not only local enemies but also those from more distant lands. The inclusion of the Cushites may also serve to remind readers of the interconnectedness of the ancient world and the widespread influence of God's actions.

Persons / Places / Events
1. Jehoram
The king of Judah, son of Jehoshaphat, who led the nation into idolatry and wickedness, departing from the ways of his father.

2. The LORD
The sovereign God of Israel, who exercises judgment and discipline over His people.

3. Philistines
A neighboring people often in conflict with Israel, known for their military prowess and enmity towards God's people.

4. Arabs
Tribes living near the Cushites, involved in the conflict against Judah as instruments of God's judgment.

5. Cushites
A people group from the region of Cush, often associated with the area south of Egypt, indicating the geographical context of the Arabs.
Teaching Points
God's Sovereignty in Judgment
God is in control of nations and uses them to accomplish His purposes, including judgment against His people when they stray from His commands.

Consequences of Idolatry and Disobedience
Jehoram's idolatry led to national consequences, reminding us that our personal sins can have broader impacts on our communities.

The Role of Adversity in God's Plan
Adversity can be a tool used by God to bring about repentance and return to Him. It is important to seek God's purpose in our trials.

The Importance of Godly Leadership
Jehoram's failure as a leader highlights the need for leaders to follow God's ways, as their actions can lead a nation towards or away from God.

God's Faithfulness to His Covenant
Despite Jehoram's unfaithfulness, God remained faithful to His covenant with David, showing His enduring commitment to His promises.
Bible Study Questions
1. How does the account of Jehoram's reign in 2 Chronicles 21:16 illustrate the consequences of turning away from God?

2. In what ways can we see God's sovereignty at work in the events described in this verse, and how does this apply to our understanding of current world events?

3. Reflect on a time when adversity led you to a deeper relationship with God. How can this passage encourage you to seek God's purpose in difficult times?

4. What lessons can we learn from Jehoram's leadership about the impact of personal choices on those we lead or influence?

5. How does God's faithfulness to His covenant with David, despite Jehoram's failures, encourage us in our own walk with God?
Connections to Other Scriptures
2 Kings 8:20-22
Provides a parallel account of Jehoram's reign and the revolt of Edom, illustrating the broader context of his troubled rule.

Leviticus 26:17
Discusses the consequences of disobedience to God, including being defeated by enemies, which is relevant to Jehoram's situation.

Proverbs 16:7
Highlights how God can influence the hearts of others, either for peace or conflict, as seen in the stirring of the Philistines and Arabs.

Isaiah 45:7
Affirms God's sovereignty over both peace and calamity, relevant to understanding His role in stirring up adversaries against Jehoram.
The Letter of ElijahT. Whitelaw
People
Ahab, Ahaziah, Arabians, Asa, Azariah, Cushites, David, Edomites, Elijah, Ethiopians, Jehiel, Jehoahaz, Jehoram, Jehoshaphat, Michael, Shephatiah, Zechariah
Places
Edom, Jerusalem, Libnah, Mareshah
Topics
Anger, Arabians, Arabs, Beside, Bordered, Cushim, Cushites, Ethiopia, Ethiopians, Hostility, Jehoram, Jeho'ram, Moreover, Moved, Philistines, Spirit, Stirred, Waketh, War
Dictionary of Bible Themes
2 Chronicles 21:4-20

     5366   king

2 Chronicles 21:16-17

     5354   invasions
     5437   palaces
     7245   Judah, kingdom of

Library
The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jericho Itself.
We read, that this city was not only wasted by Joshua with fire and sword, but cursed also. "Cursed be he before the Lord, who shall rise up and build that city Jericho," Joshua 6:26. "Nor was another city to be built (says the Talmudists), which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name." And yet I know not by what chance this city crept out of dust and rubbish, lived again, and flourished, and became the second city to Jerusalem.
John Lightfoot—From the Talmud and Hebraica

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher,
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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