2 Chronicles 21:19
This continued day after day until two full years had passed. Finally, his intestines came out because of his disease, and he died in severe pain. And his people did not make a fire in his honor as they had done for his fathers.
This continued day after day until two full years had passed.
The prolonged suffering of King Jehoram is indicative of divine judgment, as his reign was marked by idolatry and wickedness. The chronicler emphasizes the duration of his affliction, highlighting the severity of God's punishment. This period of two years can be seen as a time of reflection and potential repentance, though Jehoram did not turn back to God. The number two in biblical numerology often signifies division or difference, which may symbolize the separation between Jehoram and God's favor.

Finally, his intestines came out because of his disease,
The graphic description of Jehoram's death underscores the seriousness of his sin and the fulfillment of Elijah's prophecy against him (2 Chronicles 21:12-15). The disease affecting his intestines can be seen as a physical manifestation of the spiritual corruption within him. In the ancient Near East, such a death would be considered particularly shameful, reflecting the disgrace that Jehoram brought upon himself and his kingdom.

and he died in severe pain.
The intense suffering Jehoram experienced at the end of his life serves as a stark reminder of the consequences of turning away from God. This phrase emphasizes the physical and spiritual torment that accompanies a life lived in opposition to divine will. The chronicler's account serves as a warning to future generations about the dangers of forsaking God's commandments.

And his people did not make a fire in his honor as they had done for his fathers.
The absence of a fire in Jehoram's honor signifies the lack of respect and mourning from his people, contrasting with the customary practices for deceased kings. This omission highlights the disapproval of his reign and the alienation he experienced due to his actions. In biblical times, a fire was often used to honor the dead, symbolizing purification and remembrance. The lack of such a tribute for Jehoram underscores his failure as a king and the legacy of disgrace he left behind.

Persons / Places / Events
1. Jehoram
The king of Judah who reigned after his father, Jehoshaphat. His reign was marked by idolatry and wickedness, leading to his downfall.

2. Judah
The southern kingdom of Israel, where Jehoram ruled. It was a place of significant religious history and covenant with God.

3. Disease
A severe and painful illness that afflicted Jehoram, leading to his death. It was seen as a divine judgment for his actions.

4. Jehoram's Death
His death was ignominious, without the honor typically given to kings, reflecting his disfavor with both God and his people.

5. Fire in Honor
A traditional practice of burning spices or making a fire to honor deceased kings, which was denied to Jehoram due to his wickedness.
Teaching Points
The Consequences of Idolatry
Jehoram's life serves as a stark reminder of the dangers of turning away from God to follow idols. His reign was marked by spiritual decline, leading to personal and national suffering.

Divine Judgment and Mercy
While Jehoram experienced severe judgment, it is a call to recognize God's justice. Yet, God's mercy is available to those who repent and turn back to Him.

Legacy and Honor
The lack of honor at Jehoram's death highlights the importance of living a life that honors God and leaves a positive legacy. Our actions today impact how we are remembered.

The Pain of Sin
Jehoram's physical suffering is a metaphor for the spiritual and emotional pain that sin brings into our lives. It calls us to seek healing and restoration through Christ.

Community and Leadership
Jehoram's failure as a leader affected his entire nation. This underscores the responsibility of leaders to guide with integrity and faithfulness to God's commands.
Bible Study Questions
1. How does Jehoram's life illustrate the principle of sowing and reaping as described in Galatians 6:7-8?

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

3. What lessons can we learn from Jehoram's lack of honor at his death regarding the legacy we leave behind?

4. How can we apply the understanding of divine judgment and mercy in our daily walk with God?

5. What responsibilities do we have as leaders in our communities or families to ensure we are leading in a way that honors God?
Connections to Other Scriptures
2 Kings 8:16-24
Provides a parallel account of Jehoram's reign, emphasizing his evil deeds and the consequences he faced.

Leviticus 26:14-39
Discusses the curses for disobedience to God's commandments, which can be seen as a backdrop to Jehoram's suffering.

Proverbs 14:32
Highlights the fate of the wicked, which aligns with Jehoram's end.

Galatians 6:7-8
Speaks to the principle of sowing and reaping, relevant to Jehoram's life choices and their outcomes.
The Trouble that is Worse than SorrowW. Clarkson 2 Chronicles 21:19, 20
People
Ahab, Ahaziah, Arabians, Asa, Azariah, Cushites, David, Edomites, Elijah, Ethiopians, Jehiel, Jehoahaz, Jehoram, Jehoshaphat, Michael, Shephatiah, Zechariah
Places
Edom, Jerusalem, Libnah, Mareshah
Topics
Agony, Bowels, Burning, Close, Course, Cruel, Death, Died, Dieth, Disease, Diseases, Drawing, Falling, Fathers, Fell, Fire, Fires, Honor, Inside, Pain, Pass, Process, Reason, Severe, Sickness, Sore, Sufferings
Dictionary of Bible Themes
2 Chronicles 21:19

     5136   body
     5320   funeral

2 Chronicles 21:4-20

     5366   king

2 Chronicles 21:18-19

     5296   disabilities

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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