2 Kings 8:17

2Ki 8:17 Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem.

Ver. 17. And he reigned eight years.] Six years he reigned with his father, and eight years after him. See Ussher’s Annals of the World.

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.

2Ki_8:17-24

Jehoram--began to reign.

Lessons from the life of Jehoram

This is a short fragment of a kings history, the history of Jehoram. Brief as it is, it contains many practical truths.

I. That piety is not necessarily hereditary. Parents, as a rule, transmit their physical and intellectual qualities to their children, but not their moral characters. Jehoram was a bad man and a wicked king, but he was the son of Jehoshaphat, who was a man of distinguished piety, and reigned wisely and beneficently over Israel for twenty-five years. Of him it was said that the more his riches and honour increased the more his heart was lifted up in the ways of the Lord (2Ch_17:5-6). But how different was his son! One of the first acts of his government was to put to death his six brothers, and several of the leading men of the empire. But whilst piety is not necessarily hereditary, because children are moral agents: what then? Are parents to do nothing to impart all that is good in their character to their children? Undoubtedly no! They are commanded to train up a child in the way it should go when it is young. Where the children of godly parents turn out to be profligate and corrupt, as a rule some defect may be traced to parental conduct. Even in the life of Jehoshaphat, we detect at [east two parental defects.

1. In permitting his son to form unholy alliances.

2. In granting his son too great an indulgence. He raised him to the throne during his own lifetime. He took him into royal partnership too soon, and thus supplied him with abundant means to foster his vanity and ambition.

II. That immoral kings are national curses. What evils this man brought upon his country! Through him the kingdom of Judah lost Edom (which had been its tributary for one hundred and fifty years), which revolted and became the determined enemy of Judah ever afterwards (Psa_137:7). Libnah, too, revolted at the same time. This was a city in the south-western part of Judah assigned to the priests, and a city of refuge. It has always been so. Wicked kings, in all ages, have been the greatest curses that have afflicted the race. Another practical truth is--

III. That death is no respecter of persons.

1. Death does not respect a mans position, however high.

2. Death does not respect a mans character however vile. Jehoram was a bad man, and utterly unfit to die: but death waits not for moral preparation. (David Thomas, D. D.)

Baneful influence of a wicked wife

Jehoram, the son of good Jehoshaphat, walked in the evil ways of the kings of Israel, and he wrought that which was evil in the sight of the Lord. For--mark the reason given by the inspired historian-jehoram did that which was evil in the eyes of the Lord, for He had the daughter of Ahab to wife! What secrets were indicated by that one reason! What a whole volume of tragedy is wrapped up in that brief sentence! The responsibility seems to a large extent transferred from him and placed upon his wife, who was a subtler thinker, a more desperate character, with a larger brain and a firmer will, with more accent and force of personality. Be not unequally yoked together: do not look upon marriage lightly; do not suppose that it is a game for the passing day, a flash and gone, a hilarious excitement, a wine-bibbing, a passing round of kind salutations, then dying away like a trembling echo. Beware what connections you form, and do not suppose that the laws of God can be set aside with impunity. Our family life explains our public attitude and influence. What we are at home we are really abroad. Wives, do not destroy your husbands: when they would do good, help them; when they propose to give to the cause of charity, suggest that the donation be doubled, not divided; when they would help in any good and noble work, give them sympathy, and prayer, and blessing. We never knew a man yet of any enduring public power that was not made by his wife, and we never knew a public yet that fully appreciated the value of that ministry. It is secret; it is at home; it does not show, it is not chalked on a black-board, it is not gilded on a high ceiling, it is silent--but vital. We have seen a man go down in his church life, and we have wondered why, and it was his wife, the daughter of Ahab, who was degrading him, narrowing him and dwarfing him in his thinking and sympathy. We have seen a man go up in his public influence, and we have found that it was his wife who was encouraging him, helping him, telling him that he was on the right way, and wishing him good luck in the name of the Lord. See to it that your home is right: have a beautiful home--morally and religiously; a sacred house, a sanctuary where joy is the singing angel, and then, when you come abroad into the market-place, into the pulpit or into parliament, or into trading and commerce, or into any of the social relations of life, you will bring with you all the inspiration that comes from a home that blooms like a garden or glows like a summer sun. (J. Parker, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

8:17 Jehoram reigned from 853 to 841 BC, including a five-year co-regency with his father, Jehoshaphat.

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

Verse 17. He reigned eight years in Jerusalem.] Beginning with the fifth year of Joram, king of Israel. He reigned three years with Jehoshaphat his father, and five years alone; i.e., from A.M. 3112 to 3119, according to Archbishop Usher.

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

(17) Thirty and two years old . . . in Jerusalem.—Comp. the similar notices in 2 Kings 12 and the succeeding chapters. How different are these short annalistic summaries, the work of the Judæan compiler, from the rich and flowing narratives about Elijah and Elisha!

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

17. when he began to reign] The narrative of the Chronicler (2Ch_21:2-4) tells how at the commencement of his reign Jehoram slew his seven brothers as well as some of the princes of Israel. Thus he proved himself of a like character with Athaliah, whom he married.

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.

Thirty and two years old was he when he began to reign,.... The second time, in the lifetime of his father:

and he reigned eight years in Jerusalem; which ended in the twelfth year of Joram king of Israel, Kg2 8:25.

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

CHAPTER VIII.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Part with his father, and part by himself alone.

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

Thirty and two years old was he when he began to reign; and he reigned eight years in Jerusalem. The eight years seem to be counted from his association in the kingdom by his father in his twenty-third year. He reigned as sole king only six years.

Vers. 17-24. Lessons from the life of Jehoram.

and two years old was he Jehoram when he began to reign," etc. This is a short fragment of a king"s history the history of Jehoram. Brief as it is, it contains many practical truths.

I THAT PIETY IS NOT NECESSARILY HEREDITARY. Parents, as a rule, transmit their physical and intellectual qualities to their children, but not their moral characters. Jehoram was a bad man and a wicked king, but he was the son of Jehoshaphat, who was a man of distinguished piety, and reigned wisely and beneficently over Israel for twenty-five years. Of him it was said that "the more his riches and honor increased the more his heart was lifted up in the ways of the Lord". (2Ch_17:5, 2Ch_17:6) He caused the altars and places of idolatry to be destroyed, and the knowledge of the Lord to be diffused throughout the kingdom, and the places of ecclesiastical and judicial authority to be well rifled. (2Ch_17:9) But how different was his son! One of the first acts of his government was to put to death his six brothers, and several of the leading men of the empire. It is here said that "he walked in the way of the kings of Israel, as din the house of Ahab: He regulated his conduct by the infamous "house of Ahab," and not by the religions house of his father. He was in truth a murderer, an idolater, and a persecutor. But whilst piety is not necessarily hereditary not necessarily, because children are moral agents what then? Are parents to do nothing to impart all that is good in their character to their children? Undoubtedly, no! They are commanded to "train up a child in the way it should go" when it is young. And where their power is rightly employed, there is, if not invariable, yet general, success. Where the children of godly parents turn out to be profligate and corrupt, as a rule some defect may be found in the parental conduct. How often eminent ministers of the gospel, and in the main good men, are guilty of neglecting, to a greater or less extent, the parental oversight and religions training of their children. Even in the life of Jehoshaphat we detect at least two parental defects.

1. In permitting his son to form unholy alliances. This good man, Jehoshaphat, formed a league with Ahab against Syria, contrary to the counsel of Micaiah. (2Ch 18) For this the Prophet Jehu censured him severely. In consequence of this alliance his son married the daughter of this infamous Ahab, and the matrimonial connection with such a woman, idolatrous, corrupt, and the daughter of Jezebel, had, no doubt, a powerful influence in deteriorating his moral character.

2. In granting his son too great an indulgence. He raised him to the throne during his own lifetime. He took him into royal partnership too soon, and thus supplied him with abundant means to foster his vanity and ambition. Ah, me! how many parents ruin their children forever by over indulgence!

II THAT IMMORAL KINGS ARE NATIONAL CURSES. What evils this man brought upon his country. It is said that "in his days Edom revolted from under the hand of Judah, and made a king over themselves. So Joram went over to Zair, and all the chariots with him: and he rose by night, and smote the Edomites which compassed him about, and the captains of the chariots: and the people fled into their tents," etc. Through him the kingdom of Judah lost Edom, which "revolted" and became the determined enemy of Judah ever afterwards, (Psa_137:7) Libnah, too, "revolted at the same time," This was a city in the south-western part of Judah assigned to the priests, and a city of refuge. But these revolts are but specimens of the tremendous evils that this immoral man Brought upon the kingdom. It has always been so. Wicked kings, in all ages, have been the greatest curses that have afflicted the human race. God said to Israel of old, "I gave thee a king in mine anger". (Hos_13:11) And the gift, on the whole, it must be confessed, has been a curse to mankind; and that because few men who have attained the position have been divinely royal in intellect, in heart, in thoughts, in aims, in sympathies. What does Heaven say of wicked kings? "As a roaring lion, and a raging bear; so is a wicked ruler over the poor people." When will the world have true kings? such a king as is described in the Book of Proverbs, as one "that sitteth in the throne of judgment," and who "scattereth away all evil with his eyes"? He is one who sees justice done. He does not rule for the interest of a class, but for the good of all. His laws are equitable. Partialities and predilections which govern plebeian souls have no sway over him,

He"s a king, A true right king, that dare do aught save wrong, Fears nothing mortal but to be unjust; Who is not blown up with the flattering puffs Of spongy sycophants; who stands unmoved, Despite the jostling of opinion.

III THAT DEATH IS NO RESPECTER OF PERSONS.

1. Death does not respect a man"s position, however high. "And Jehoram slept with his fathers, and was buried." Jehoram was a king, yet death struck him down, and he was buried with his fathers. Palaces are as accessible to death as paupers" huts. Attempted resistance in the former, however skillfully organized, would be as futile as in the latter. Death cares nothing for kings; crowns, diadems, scepters, courtiers, and pompous pageantries are only as dust in his icy glance.

2. Death does not respect a mans character, however vile. Jehoram was a bad man, and utterly unfit to die; but death waits not for moral preparation. When we remember what evils wicked men, especially wicked kings, work in the world, death must be regarded as a beneficent messenger. The psalmist saw mercy in the destruction of despots. He "overthrew Pharaoh and his host in the Red Sea: for his mercy endureth forever." "To him which smote great kings, and slew famous kings: for his mercy endureth forever". (Ps 136) There is mercy for the race in their destruction. When such demons in human flesh are cut down, the world breathes more freely, a load is rolled from its heart, obstacles are swept from its path of progress. When the Pharaohs are overwhelmed, the human Israel can march on to promised lands.

CONCLUSION. Parents, cultivate personal religion, and endeavor with all earnestness to transmit it to your children. Kings, seek to understand and to embody the ideal of true kingship, be royal in moral character. All, stand in readiness for the approach of death. D.T.

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