2 Chronicles 21:17
So they went to war against Judah, invaded it, and carried off all the possessions found in the king's palace, along with his sons and wives; not a son was left to him except Jehoahaz, his youngest.
So they came up against Judah
The phrase "came up against Judah" indicates a military invasion. The Hebrew root for "came up" is "עָלָה" (alah), which often signifies ascending or approaching with intent. Historically, this reflects the frequent invasions Judah faced due to its strategic location. Spiritually, it serves as a reminder of the consequences of turning away from God, as Jehoram's reign was marked by idolatry and apostasy.

invaded it
The term "invaded" underscores the aggressive and hostile nature of the attack. The Hebrew word "בּוֹא" (bo) means to enter or come in, often with force. This invasion was a direct result of Jehoram's alliances and his departure from the ways of his righteous predecessors. It serves as a cautionary tale about the dangers of aligning with ungodly influences.

and carried away all the possessions
"Carried away" translates from the Hebrew "לָקַח" (laqach), meaning to take or seize. This phrase highlights the totality of the plunder, emphasizing the loss of material wealth. It reflects the vulnerability of earthly treasures and the futility of relying on them instead of God.

found in the house of the king
The "house of the king" refers to the royal palace, the center of power and wealth. The Hebrew "בַּיִת" (bayit) can mean house or household, indicating not just the physical structure but the entire royal establishment. This loss symbolizes the stripping away of Jehoram's earthly authority and security.

as well as his sons and wives
The capture of "his sons and wives" signifies a personal and familial devastation. In ancient Near Eastern culture, family was central to one's identity and legacy. The Hebrew "בָּנִים" (banim) for sons and "נָשִׁים" (nashim) for wives underscores the completeness of Jehoram's loss, pointing to the consequences of his spiritual infidelity.

Not a son was left to him
This phrase indicates the near-total eradication of Jehoram's lineage. The Hebrew "נִשְׁאַר" (nish'ar) means to remain or be left. The absence of his sons, except one, signifies the severe judgment upon his house, fulfilling the prophetic warnings against his idolatry and wickedness.

except Jehoahaz, his youngest
"Except Jehoahaz" introduces a glimmer of hope amidst the devastation. The name Jehoahaz means "Yahweh has seized" or "Yahweh holds," suggesting divine intervention and mercy. Despite the judgment, God preserves a remnant, reflecting His faithfulness to His covenant promises. Jehoahaz's survival points to God's sovereignty and the continuation of David's line, ultimately leading to the Messiah.

Persons / Places / Events
1. Judah
The southern kingdom of Israel, consisting of the tribes of Judah and Benjamin, with Jerusalem as its capital.

2. Jehoram
The king of Judah at this time, whose reign was marked by idolatry and wickedness.

3. Philistines and Arabians
The groups that invaded Judah, acting as instruments of God's judgment against Jehoram.

4. Jehoahaz (Ahaziah)
The youngest son of Jehoram, who was spared during the invasion and later became king.

5. King’s Palace
The royal residence in Jerusalem, which was plundered during the invasion.
Teaching Points
The Consequences of Idolatry
Jehoram's embrace of idolatry led to the downfall of his kingdom. We must guard against allowing anything to take God's place in our lives.

God's Sovereignty in Judgment
The invasion by the Philistines and Arabians was not random but a fulfillment of God's judgment. Recognize God's hand in the events of our lives, both in blessing and discipline.

The Importance of Legacy
Jehoram's poor choices affected his family and nation. Consider the legacy we are leaving for future generations.

Repentance and Restoration
While Jehoram did not repent, the opportunity for repentance is always available. Seek God's forgiveness and restoration when we stray.

God's Faithfulness to His Promises
Despite Jehoram's unfaithfulness, God preserved a remnant through Jehoahaz, demonstrating His faithfulness to the Davidic covenant.
Bible Study Questions
1. How does Jehoram's reign illustrate the principle of sowing and reaping found in Galatians 6:7?

2. In what ways can idolatry manifest in our lives today, and how can we guard against it?

3. How does the account of Jehoram challenge us to consider the legacy we are leaving for our families and communities?

4. What can we learn from God's discipline of Jehoram about His character and His expectations for His people?

5. How does God's preservation of Jehoahaz reflect His faithfulness to His promises, and how can this encourage us in our own faith journey?
Connections to Other Scriptures
2 Kings 8:16-24
Provides a parallel account of Jehoram's reign and the consequences of his actions.

Deuteronomy 28:15-68
Describes the curses for disobedience to God's commandments, which are reflected in the events of Jehoram's reign.

Proverbs 14:34
Highlights the principle that righteousness exalts a nation, but sin is a reproach to any people, applicable to Jehoram's situation.

Galatians 6:7
The principle of sowing and reaping is evident in Jehoram's life, as his actions led to devastating consequences.

Hebrews 12:6
God's discipline is evident in the judgment that comes upon Jehoram, serving as a reminder of God's corrective love.
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
Ahaziah, Belonged, Brake, Broke, Captive, Carried, Except, Forcing, Goods, Invaded, Jehoahaz, Jeho'ahaz, Judah, King's, Palace, Possessions, Rend, Save, Sons, Substance, Wives, Youngest
Dictionary of Bible Themes
2 Chronicles 21:4-20

     5366   king

2 Chronicles 21:16-17

     5354   invasions

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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