The Pulpit Commentary
The parallel for this verse is 1Ki_22:50; and, with the exception of one word, it is an exact parallel. To understand the questions set in motion by the last clause of the verse, comparison must be made of 2Ki_1:17; 2Ki_3:1; 2Ki_8:16. For anything that appears here, we should take for granted that Jehoram now first began to exercise any royal authority and enjoy any royal dignity. But the first of the just-quoted passages says Jehoram (of Israel) succeeded his wicked brother Ahaziah in the second year of Jehoram (of Judah), son of Jehoshaphat. In the second of the above-quoted passages, however, we are told that the same Jehoram (of Israel) succeeded to the throne in the eighteenth year of Jehoshaphat, which date tallies with our parallel of last chapter (1Ki_22:41), to the effect that Jehoshaphat himself began to reign in Ahab's fourth year, and Ahaziah in Jeho-saphat's seventeenth year. While, lastly, the third of the above-quoted references says that in the fifth year of Joram (of Israel), "Jehoshaphat being then King of Judah" (which, however, is itself an unfaithful rendering of what must be a corrupt text), his son Jehoram "began to reign." It has therefore been conjectured that the royal name was given Jehoram (of Judah) by his father in his father's sixteenth year, and that in his twenty-third year he further invested him with some royal power (our 2Ki_8:3 gives some plausibility to this conjecture), from which last date Jehoram's "eight years" (2Ki_8:17; 2Ch_21:5, 2Ch_21:20) must be reckoned; this was not less than two years before the death of Jehoshaphat. Were it not for the countenance that our third verse (describing the cut-and-dried arrangements that the father made for his sons) gives to the tenableness of the above conjectures, we should prefer the conjecture that the passages commented upon are so much corrupt text.

The Pulpit Commentary
Though in our version two Azariahs appear among the six sons of Jehoshaphat here given, the Hebrew text shows עֲזַרְיָה in the one place and עֲזַרְיָהוּ in the other. Nothing is known of the previous history of these six, now so cruelly murdered by their eldest brother. It will be observed that Jehoshaphat is styled King of Israel, probably merely generically. Into this way the writer of Chronicles would run, at any rate, more easily than the writer of Kings.

The Pulpit Commentary
The father's foreseeing care issued very differently from what he had thought, waking now the greed and murderous intent of Jehoram. Jehoshaphat, nevertheless, was but following in the wake of the head of the separated kingdom of Judah, Rehoboam (2Ch_11:22, 2Ch_11:23), wherein he is said to have "dealt wisely;" even the parallel (in the matter of one son Abijah, sen of Maachah, the favourite wife, being appointed king) obtaining there in an aggravated form, as he was not the eldest son. This case, with those of Solomon and Jehoahaz (by the favour not of the parent but of the people, 2Ki_23:30), formed the exceptions to the usual observance of and honour done to the principle of primogeniture (Deu_21:15-17).

The Pulpit Commentary
Slew all his brethren … and also of the princes of Israel. It may be, as suggested by the genius of the last clause of our yet. 13, that Jehoram's wicked heart prompted him the rather because his own works were evil and his brothers' righteous. He may have thought their practical witness against him, and that of the "princes" who shared their fate, would be growingly inconvenient, and would work in them a necessary disloyalty (Jdg_9:1-5). On the ether showing, the "princes" now cut down may have shown partiality and affection to the six brothers, one or other of them.

The Pulpit Commentary
He reigned eight years. This rejoin dates to begin with the twenty-second or twenty-third year of the reign of his father Jehoshaphat, according to note on 2Ch_21:1, above. The parallel of 2Ki_8:17-21 may be consulted for our 2Ki_8:5-11; our 2Ki_8:11, 2Ki_8:13 expound in clearer detail the "evil" that Jehoram wrought than the narrative of Kings.

The Pulpit Commentary
The daughter of Ahab to wife. That is, Athaliah, called (2Ch_22:2; 2Ki_8:26) the daughter, that is, granddaughter, of Omri.

The Pulpit Commentary
The covenant … a light … his sons for ever (so 2Sa_7:12, 2Sa_7:13, 2Sa_7:15, 2Sa_7:16; 2Sa_23:5; 1Ki_8:20, 1Ki_8:24, 1Ki_8:25; 1Ch_22:10; Psa_132:11, Psa_132:12; Isa_55:3; Act_13:34).

The Pulpit Commentary
In his days the Edomites revolted … made themselves a king. The expression, "in his days," scarcely fails intending to accentuate the mournful change now as compared with the state of things depicted in our 2Ch_17:5-11.

The Pulpit Commentary
With his princes. The parallel, 2Ki_8:21, reads, "to Zair." Of any such place nothing is known, and it has been proposed to supersede the word there by "Self," which a certain amount of similarity of the Hebrew characters might countenance. Possibly by some mishap, not so readily explainable by misoccurrence of characters simply, our words, "with his princes," should stand in place of "to Zair." It must be noted that the two first clauses of the verse in the parallel become something inconsequential (which is not the ease with the reading of our text), in that it says, "The king and chariots went forth to a place, and rose up by night," etc. The dislocation is, perhaps, not serious, but our text avoids it in reading, "The king, princes, and chariots went forth, and rose up by night and smote," etc.

The Pulpit Commentary
Libnah … because he had forsaken. The parallel states the revolt of Libnah also, but does not make the closing remark of our verse.

2Ch_21:11—Caused … to commit fornication. Perhaps the meaning is exclusively here the infidelity of idolatry, but at any rate it includes this.

The Pulpit Commentary
A writing. The Hebrew is מִכְתָּב, noun, from verb כָתַב. This noun does not occur very frequently, but is found in the following passages, viz.: Exo_32:16; Exo_39:30; Deu_10:4; 2Ch_35:4; 2Ch_36:22; Ezr_1:1; Isa_38:8. A note in Grove's interesting article, "Elijah", says that the word is almost identical with the Arabic word of the present day, while the ordinary Hebrew word for a "letter" is סֵפֶד oftener rendered "book." There came. That this is the precise language used rather helps the persuasion that it was the well-known Prophet Elijah of Israel, who, not resident in Judah, and perhaps very near the end of his life, and in sight of his translation, was taught and directed divinely to send this message of rebuke and terror for Jehoram. Elijah the prophet. Some hold that it certainly was not the well-known prophet of the northern kingdom who is hero intended. "Time, place, and circumstance," says Professor Dr. James G. Murphy, of Belfast, difference him "from the Tishbite." And he confidently considers him (with Cajetan) another Elijah (Ezr_10:21), or Eliah (1Ch_8:27; Ezr_10:26; for the form rendered so), or Eliyahu, in which form the Hebrew name appears (אֵלִיָּה. or אֵלִיָּהיּ, being the forms of the name found), on the grounds that the Tishbite was translated in the time of Jehoram's father Jehoshaphat (2Ki_3:11); that his sphere was in the northern kingdom, and himself more of one who wrought mighty works and spoke otherwise than as a prophet; and that the designation "the prophet" need by no means denote him exclusively. He adds that a "writing" from a prophet is nothing strange, which may be easily conceded but poorly instanced by 1Ch_28:19; better by Jer_36:1, Jer_36:2, Jer_36:6. On the other hand, Grove (in article above quoted) and others find no invincible difficulty in accepting this Elijah for the famous prophet. His mention here is, of course, exceedingly interesting. as the only mention of him in Chronicles—a fact which very remarkably falls in with the abstinence as well as the fulness of the compiler of Chronicles. Josephus pronounces that the letter was sent during Elijah's life ('Ant.,' 9.5. § 2), surmises to the contrary having been made. While Elijah's translation seems to have taken place before Jehoshaphat's death, from what we read of Elisha (2Ki_3:11), we may well account that Elisha had begun his ministry before his master's translation. Not only the ether passages that confirm, but in especial the passage (2Ki_1:17) which tells of Jehoram's being, before his father's death, on the throne of Judah at the time of Elijah's interview with Ahaziah (a passage that occurs immediately preceding the account of Eiijah's last acts), might have led us to suppose that Elijah's letter was before Jehoshaphat's death, during the joint reign, but for the mention of the slaying of his sons. Bertheau, in our text in his 'Chronik,' points out the resemblance which the "writing" shows to the matter of the speeches of Elijah, while in certain respects of style, and the very insulated sort of introduction it has here, it greatly differs from the narrative in which it is now set. Although the calculation may seem rather a fine one, the circumstances described accurately point to the "writing" of Elijah reaching Jehoram before the chronologically misplaced translation of Elijah as given in 2Ki_2:1-11. This question may be instanced as one of the interesting moot points by no means compassed with insuperable difficulty, but challenging careful study and patient comparison of chronological and historical passages.

The Pulpit Commentary
See note in previous verse on Jehoram's slaying of his brethren, and the conclusive proof this statement allows that Elijah's letter must have been subsequent to the death of Jehoshaphat. The better thin thyself probably points to the fact that they had not fallen into idolatrous practices.

The Pulpit Commentary
A great plague; Hebrew, מַגֵּפָה, Out of the twenty-six occurrences of this word, it is rendered (Authorized Version) twenty-three times by the word "plague," twice by the word "slaughter" (2Sa_17:9; 2Sa_18:7), and once "stroke" (Eze_24:16). It is not the word (גֶגַע) which about sixty times (chiefly in Leviticus)describes the physical plague, but both of the words are applied to the plagues, e.g. of Pharaoh, and to the suffering that came of any severe smiting of the people. As no physical affliction in the shape of disease visited, so far as we know, the people, wives, and children of the king, and as his goods are reckoned in for the great plague, the general opinion is probably the correct one, that the invasions spoken of (2Ch_21:16, 2Ch_21:17) fulfilled the punishment now announced.

The Pulpit Commentary
Therefore against Jehoram and Judas Iscariot and Herod was it decreed that their very bowels should bear witness.

The Pulpit Commentary
The moreover of this verse is simply the conjunction "and;" it is not the m of 2Ch_21:11, for instance. Our Authorized Version "moreover" obscures the purport of the verse. Better the simple "and," as in the Revised Version. The Lord stirred up. Reference may again be made to 2Ch_17:10-12. The things then gained are now being lost. The Arabians … near the Ethiopians. The Ethiopians, i.e. Cushites, fully fifteen centuries before the date of those original treatises from which the writers of Kings and Chronicles respectively borrowed their materials, or some of them, are recorded both genealogically and geographically in Gen_10:6-8. They had their location very early in the south of Arabia, as also to the south of Egypt, speaking generally, with the Red Sea on the east, the Libyan desert on the west, and Abyssinia on the south, whilst Syene marked conspicuously a site on the line of the northern bounds between them and Egypt (Eze_29:9-11; Isa_18:1, Isa_18:2; Isa_45:14; Zep_3:10). They are almost invariably connected with Africa, from whence it is now that stress is laid upon those of them to whom the Arabians, on the other side of the Red Sea, were contiguous.

The Pulpit Commentary
Brake into it; Hebrew, kal future of בָּקַע (compare the other four significant and expressive occurrences of this exact form, Jdg_15:19; 2Sa_23:16; 1Ch_11:18; Isa_48:21). The elementary idea of the root is to divide; and it occurs in one conjugation or another fifty-one times, there being no more typical occurrence than that of Gen_7:11. Carried away. The Hebrew uses the word "carried captive" (וַיִּשְׁבּוּ); possibly the order of Gen_7:14 is inadvertently neglected, which puts the living beings before all the substance, or, goods (כָּל־הָרְכוּשׁ). His sons also. From 2Ch_24:7 we note that the sons were not punished for their father's sins alone, but for their own. Jehoahaz. This person is called Ahaziah in 2Ch_22:1 (the syllables of the name being reversed) and Azariah in 2Ch_22:6, which cannot be explained, but must be supposed an error. The Jehoiachin of 2Ch_36:9 is written Jeconiah, or Jechoniah, in 1Ch_3:16, 1Ch_3:17; Coniah in Jer_22:24, etc.; and Jechoniah in 2Ch_24:1, etc. The two parts of the word combined in either order make the same meaning. On account of the express mention of the camp in 2Ch_22:1, some think that the slaughter and the plunder were all such as might have been wrought in the royal quarters there; others that we are to infer the taking by assault of Jerusalem itself and what was therein.

The Pulpit Commentary
An incurable disease; i.e. it was so severe that it was in this case incurable.

The Pulpit Commentary
After the end of two years. That "two years'" space began at the end of nearly two years after his father's death. Two years' warning and space for repentance subsequent Jehoram had turned to no account, and even affliction and suffering brought him no 'amendment. No burning (see our note on 2Ch_16:14).

The Pulpit Commentary
Departed without being desired; literally, without desire. The closing commentary, so quietly written, becomes the more pathetically mournful The "desire" spoken of is the desiderium of Horace, of nearly nine centuries later ('Odes,' 1. 24). But there was now no "desiderium … tam cari capitis," for want of room for this latter description. They buried him in the city of David, but not in the sepulchres of the kings.