2 Chronicles 22:5

2Ch 22:5 He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.

Ver. 5. And went with Jehoram.] See 2Ki 8:28. He went to fetch his death.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch 22:5. He went with Jehoram to war against Hazael — Following the evil example of Jehoshaphat herein; though he would not follow him in what was good. But of this and the following verses, see notes on 2Ki 8:28-29; 2Ki 9:21; 2Ki 9:27.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

22:5-6 Ramoth-gilead, a Levitical city in the territory of Gad (Josh 21:38), was located on a major trade route and was strategic for Aram and Israel. • Jezreel, at the foot of Mount Gilboa in the plain of Jezreel, became the summer home of the Israelite kings.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

went . . . to war against Hazael, king of Syria--It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. Went with Jehoram] See on 2Kg 8:28.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(5) He walked also after (in) their counsel.—An allusion to Psa_1:1. He became a close partner in the politics of his ally, and joined in his expedition against the Syrians. The words are not in Kings.

And went with Jehoram.—2Ki_8:28, “Joram.”

King of Israel.—Added by chronicler.

Against.—Kings, “with.”

Hazael king of Syria.—See Note on 2Ki_8:8, seq.; 13:3.

The Syrians.—Heb., hârammîm, instead of ‘Arammîm’ (Kings). So Vulg. and Targum. The Syriac, as usual, confuses Aram with Edom. The LXX. renders “the archers,” as if the word were the participle of râmâh, “to shoot.” Perhaps the chronicler intended ha-rômîm, “the archers.” (Comp. 1Sa_31:3; Jer_4:29.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5, 6 (= 2Ki_8:28-29). The Alliance with Jehoram of Israel

5. smote Joram] R.V. wounded Joram (as 2 Kin.).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

He walked also after their counsel,.... Did as they advised him, as in matters of religion, so in political things, of which there is an instance in this and the next verse; of which see Gill on Kg2 8:28, Kg2 8:29.

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2 Chronicles 22:7

ch2 22:7

ch2 22:7

ch2 22:7And the destruction of Ahaziah was of God by coming to Joram,.... Of his appointing; it was according to his purpose and decree, and was brought about by his overruling Providence, ordering the occasion and manner of it very justly for his sins:

for when he was come, he went out with Jehoram against Jehu the son of Nimshi; see Kg2 9:21,

whom the Lord had anointed to cut off the house of Ahab; raised up to be king of Israel for that purpose, Kg2 9:6, the Targum is,"whom Elijah anointed by the command of the Word of the Lord;''but it was not Elijah, but a prophet by the order of Elisha, that anointed him, Kg2 9:1, and this being done by direction of the Lord, is ascribed to him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Went with Jehoram to war against Hazael; following the evil example of Jehoshaphat therein, 2Ch 18, though he would not follow him in what was good. But of this and the following verses, see 2Ki 8:28,29; 9:21,27.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

He went with Jehoram the son of Ahab. So the evil example of even the good lives after them. See Jehoshaphat (2Ch_18:8) followed by his son Jehoram first, (2Ki_3:9) and now by his grandson Ahaziah. The words of this verse and the next are almost identical with the parallel. (2Ki_8:28, 2Ki_8:29)

Ramoth-Gilead. It will be remembered that Ahab failed when he solicited and obtained the help of Jehoshaphat (1Ki_22:3-36; 2Ch_18:3-34) in his enterprise against Ramoth-Gilead. The present attempt, however, seems to have had a different issue. (2Ki_9:14, 2Ki_9:15) The Syrians; Hebrew, The initial radical here should be a, from neglect of observing which the Septuagint has translated "archers" (relate).

Vers. 5-12.

Our friends and their fate, etc

These verses offer us a cluster of truths which we may gather.

I THAT OUR FATE IS COMMONLY BOUND UP WITH THAT OF OUR FRIENDS. Ahaziah "went with Jehoram the son of Ahab" (ver. 5); and, allying himself with him in war, he visited him as a friend when he was at his home at Jezreel. But this friendship with God"s enemies led him to his destruction; his coming to Jehoram was "of God" (ver. 7); it was the way taken by Divine Providence to bring upon him the penalty of his guilt. For he perished with his friend on the same day and at the same hand (vers. 8, 9). When we are determining upon our alliances and our friendships, it is well not only to consider the station, the income, the reputation in society, of those who invite us to their confidence, but also to inquire concerning their probable whither-ward. In what direction are they moving? Toward what goal are their faces turned? What will their end be? Are they on an upward or on a downward course? For nothing is more likely than that we shall share their fate, that we shall become what they are becoming.

II THAT THE INFLUENCE OF A GOOD MAN GOES FAR BEYOND HIS OWN GENERATION. "They buried him, Because (they said) he is the son of Jehoshaphat," etc. (ver. 9). He was Jehoshaphat"s grandson; but though they had to go back two generations, the memory and the moral impression of the good king had not faded at any rate, had not been effaced. "The memory of the just" abides; it is fragrant after many years have gone; and the influence of the holy lasts when the memory has disappeared. Knowledge in the memory, peace in the mind, soundness in the soul, beauty and usefulness in the life, these are the fruits of the good man"s life, though they are not traced to his hand and not referred to his working; they are influences which spread and widen as the years go on.

III THAT IF WE PLACE OURSELVES UNDER THE DOMINION OF EVIL, WE DO NOT KNOW TO WHAT DEPTH WE MAY DESCEND. We have here a woman, who was brought up in a civilized court, and who had the opportunity of acquainting herself with the Law of the Lord, causing all her own grandsons to be murdered, in order that she might have the helm of the state in her own hands! To what a bottomless depth of moral degradation can a woman sink, when she gives herself up to the power of evil! And we do not, any of us, know the lengths of wrong-doing, the depths of iniquity, to which we may go, if we once yield to that strong temptation impurity, avarice, indulgence in strong drink, the intoxication of applause, or whatever it may be which is assailing and even threatening us. Shun the first step in an evil course, for the slope becomes steeper as we go further, and it leads down to a deep and dark gulf of shame and ruin.

IV THAT WOMANLY KINDNESS HAS A LARGE CONTRIBUTION TO BRING TO THE CAUSE AND KINGDOM OF GOD. It was a very great service, fruitful of large results, which Jehoshabeath now rendered (ver. 11). It was a very valuable service that womanly kindness and fidelity rendered to our Lord when he lived and when he died for us. The Apostle Paul had to thank womanly kindness for succour in the course of his career. Pity, with the hand of help it stretches forth, is a handmaid of piety, a valued servant in the king"s household.

V THAT IN THE HOUSE OF THE LORD WE MAY FIND A HIDING-PLACE FOR OURSELVES. (Ver. 12.) His aunt hid the infant Joash in the house of God (ver. 12). Many times, in many lands, has the house of God been a sanctuary, a place where men have taken refuge and have hidden themselves from the wrath of the pursuer. But there is a better way in which God"s house may be to us a sanctuary. We may go there to hide ourselves in him whose house it is. We may go there with our troubled or our sin-burdened heart, and we may hide in him who is the God of all grace and consolation, in him who is abundant in mercy and truth. (Psa_27:4, Psa_27:5) When we cherish a living faith in God our Saviour and our Friend, we "hide ourselves under the shadow of his wings". C. (Psa_17:8)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

and the Arameans smote Joram - Heb. הָרַמִּים, like הָאֲרַמִּים. In many places the “aleph” is missing, as for instance (II Sam. 19:14): “And to Amasa you shall say (תֹמְרוּ).” And sometimes the “aleph” is added to a word, for instance (Ps. 89:1): “Ethan the Ezrahite (הָאֶזְרָחִי),” like הַזַּרְחִי, [descendant of Zerah], and the “aleph” of (Job 13:17): “and to my speech (וְאַחְוָתִי) in your ears.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.