서론
無題
日本語
英語原文
Never surely did any kingdom change its king so much for the worse as Judah did, when Jehoram, one of the vilest, succeeded Jehoshaphat, one of the best. Thus were they punished for not making a better use of Jehoshaphat's good government, and their disaffectedness (or coldness at least) to his reformation, 2Ch 20:33. Those that knew not now to value a good king are justly plagued with a bad one. Here is, I. Jehoram's elevation to the throne, 2Ch 21:1-3. II. The wicked course he took to establish himself in it, by the murder of his brethren, 2Ch 21:4. III. The idolatries and other wickedness he was guilty of, 2Ch 21:5,6,11. IV. The prophecy of Elijah against him, 2Ch 21:12-15. V. The judgments of God upon him, in the revolt of his subjects from him (2Ch 21:8-10) and the success of his enemies against him, 2Ch 21:16,17. VI. His miserable sickness and inglorious exit, 2Ch 21:18-20. VII. The preservation of the house of David notwithstanding, 2Ch 21:7.
1-11
Jehoram's Wicked Reign (889 BC)
日本語
ヨラムの悪い治世（前889年）
¹ ヨシャパテはその父祖たちと共に眠り、ダビデの町でその父祖たちと共に葬られ、その子ヨラムが代わって王となった。
² ヨシャパテの子ら、すなわちその兄弟たちは、アザリヤ、エヒエル、ゼカリヤ、アザリヤ、ミカエル、シェパテヤであった。これらは皆、ユダの王ヨシャパテの子らであった。
³ 彼らの父は彼らに銀、金、宝物など多くの贈り物を与え、ユダの城壁のある町々をも与えた。しかし王国はヨラムに与えた。彼が長子であったからである。
⁴ ヨラムはその父の王国で権力を握ると、自分を強め、その兄弟たちをみな剣で殺し、またイスラエルのつかさたちのうちの数人をも共に殺した。
⁵ ヨラムは王位についたとき三十二歳で、エルサレムで八年間治めた。
⁶ 彼はアハブの家の娘を妻にしたので、アハブの家が行うようにイスラエルの王たちの道に歩み、主の目に悪とされることを行った。
⁷ しかし主はダビデと結ばれた契約のゆえに、ダビデの家を滅ぼすことを好まれなかった。主が彼とその子孫にとこしえにともしびを与えると約束されたからである。
⁸ 彼の時代に、エドムはユダの支配から背いて、自分たちのために王を立てた。
⁹ そこでヨラムはそのつかさたちと、すべての戦車を率いて進み出て、夜に立ち上がり、自分を囲んでいたエドム人と戦車の将軍たちを打った。
¹⁰ このようにエドムはユダの手から背いて今日に至っている。その時リブナもまた背いた。彼がその父祖たちの神、主を捨てたからである。
¹¹ さらに、ヨラムはユダの山々に高き所を設け、エルサレムの住民をたぶらかして淫らな行いをさせ、ユダにもそのように行わせた。
ここで私たちは次のことを見いだす。
I. ヨシャパテはヨラムに対して非常に思慮深く慈愛に富んだ父であった。彼には多くの息子たちがおり、彼らの名はここに記されている（2Ch 21:2）。また彼らはヨラムより良かった（2Ch 21:13）と記されている。彼らははるかに知恵と徳に富み、受けた教育に従って生きたが、ヨラムはそれと正反対の生き方をした。彼らは非常に有望であり、彼らのうちのだれもがヨラムより王位にふさわしかった。それにもかかわらず、彼が長子であったので（2Ch 21:3）、父は王権を彼に確保し、その兄弟たちには財産を分け与え、彼らが安らかに過ごしてヨラムを妨げないように取り計らった。これはアブラハムがイサクを後継者とした時、他の子どもたちには贈り物をして送り出したのと同じである。この点において、ヨシャパテは息子に非常に親切で公正であった。これがヨラムに父を尊び、そのような善い父の足跡に従うことを義務づけるはずであった。しかし、親から最も多く寵愛を受けた子どもたちがかえって親に最も不孝であるというのは珍しいことではない。このことを行うにおいて、彼が民のために賢く良く行い、彼らに正義であったかどうか、私は断言できない。長子権は、彼に父の遺産の二倍の分け前を受ける権利を与えた（De 21:17）。しかし、もし彼が政治にまったく不適であると思われ——政治の目的は民の益である——父が成し遂げたすべてを覆す恐れがあるならば、彼を退けて、有望で偶像礼拝に傾かない次の子を選ぶ方が良かったであろう。権力は神聖なものであり、それによって人は大いなる善を行うことも、大いなる害を及ぼすこともできる。それゆえ、Detur digniori——それに値する者に与えよ。Salus populi suprema lex——民の安全が最高の原則である。
II. ヨラムはその父の子らに対して最も残酷な兄弟であった。王位につくとすぐに、彼はその兄弟たちをみな剣で殺した。それは偽りの告発によって法の形式を借りたものか、あるいはより可能性の高い暗殺によるものであった。悪い手段のいかんを問わず、彼は彼らを皆殺しにした。おそらく彼らが除かれなければ自分は統治において安全と思えないと口実したことであろう。自分自身が悪い意図を抱く者は、しばしば周囲の人々に対して根拠もなく疑いを抱くか、自分の悪意を隠すためにそうしたふりをする。ヨラムはおそらくカインがアベルを憎んで殺したのと同じ理由で兄弟たちを憎んで殺したのであろう。彼らの敬虔が彼の不敬虔を責め、彼らが彼が失った民の尊敬を得ていたからである。彼らと共に、彼はイスラエルのつかさたちのうちの数人をも殺した。彼らは兄弟たちに味方したか、あるいは彼らの死に復讐する可能性のあった者たちであった。ユダのつかさたち、すなわち主の良い知識を教えた者たち（2Ch 17:7）はここでイスラエルのつかさたちと呼ばれている。前にイスラエルの父祖たち（2Ch 19:8）と呼ばれたのと同じく、彼らが真のイスラエル人であり、誠実な人々であったからである。良い父が彼らの手に渡した剣を、この悪い子は彼らのはらわたに突き刺した。このように血をもって国を建てる（Hab 2:12）者はわざである。それは上部構造を沈める土台となるであろう。
III. ヨラムは最も悪い王として、国を腐敗させ堕落させ、その良い父と祖父が成し遂げた改革を台なしにした。彼はアハブの家の道に歩み（2Ch 21:6）、民が自ら進んで立てようとしていた高き所を設け、偶像礼拝を再び立てるために最善を尽くした（2Ch 21:11）。1. 彼が宮廷を置いたエルサレムの住民については、彼は彼らを霊的な淫行に容易に引き入れた。彼らに淫らな行いをさせた。すなわち彼らをたぶらかして偶像に献げたものを食べさせた（Re 2:20）。2. 地方の民はより大きな困難を経てそれに引きずられたようである。しかし、おだてによって腐敗しなかった者たちは、力によって彼の忌むべき偶像礼拝に加担させられた。彼はユダにもそのように行わせた。彼は教会を建てるために与えられた権力を、教会を破壊するために用いた。
IV. 彼が神とその礼拝を捨てた時、その家臣たちも彼への忠誠から離れた。1. 彼に貢を納めていた周辺の属州のいくつかがそうした。エドムが背き（2Ch 21:8）、彼が彼らを懲らした（2Ch 21:9）にもかかわらず、彼らを服従させることはできなかった（2Ch 21:10）。2. 彼の王国に属する都市の一つもそうした。リブナが背いて（2Ch 21:10）、昔、独自の王を持っていた（Jos 12:15）ように自由国家として立とうとした。そしてここにその理由が記されている。神がそれを許された理由だけでなく、彼らがそうした理由も。彼らが彼の支配を振り払ったのは、彼がその父祖たちの神、主を捨て、偶像礼拝者となって偽りの神々を拝む者となったからであり、彼の家臣であり続けるなら、彼ら自身も神とその義務から引き離される危険があったからである。彼が神に忠実であった間は彼らも彼に忠実であったが、彼が神を捨てた時、彼らも彼を捨てた。この理由が彼らの背反を正当化するかどうかにかかわらず、それはそうなるように取り計らわれた神の摂理を正当化する。
V. それにもかかわらず、神はダビデの家と結ばれた契約に配慮され、それゆえに王家がそれほど悲惨に腐敗し変質したにもかかわらず、王族を滅ぼそうとはされなかった（2Ch 21:7）。これらの事柄は前に記されている（2Ki 8:19-22）。契約の趣旨は、ダビデの子孫がその違反のゆえに懲らされるが、契約は決して破られないということであった（詩 89:30-37 等）。
英語原文
Jehoram's Wicked Reign (889 BC)
¹ Now Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David. And Jehoram his son reigned in his stead.
² And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel.
³ And their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram; because he was the firstborn.
⁴ Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel.
⁵ Jehoram was thirty and two years old when he began to reign, and he reigned eight years in Jerusalem.
⁶ And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD.
⁷ Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever.
⁸ In his days the Edomites revolted from under the dominion of Judah, and made themselves a king.
⁹ Then Jehoram went forth with his princes, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him in, and the captains of the chariots.
¹⁰ So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.
¹¹ Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.
We find here,
I. That Jehoshaphat was a very careful indulgent father to Jehoram. He had many sons, who are here named (2Ch 21:2), and it is said (2Ch 21:13) that they were better than Jehoram, had a great deal more wisdom and virtue, and lived up to their education, which he went counter to. They were very hopeful, and any of them more fit for the crown than he; and yet, because he was the first-born (2Ch 21:3), his father secured the kingdom to him, and portioned his brethren and disposed of them so as that they would be easy and give him no disturbance; as Abraham, when he made Isaac his heir, dismissed his other children with gifts. Herein Jehoshaphat was very kind and fair to his son, which might have obliged him to be respectful to him, and tread in the steps of so good a father. But it is no new thing for the children that have been most indulged by their parents to be least dutiful to them. Whether in doing this he acted wisely and well for his people, and was just to them, I cannot say. His birthright entitled him to a double portion of his father's estate, De 21:171. But if he appeared utterly unfit for government (the end of which is the good of the people), and likely to undo all that his father had done, it would have been better perhaps to have set him aside, and taken the next that was hopeful, and not inclined as he was to idolatry. Power is a sacred thing, with which men may either do much good or much hurt; and therefore Detur digniori—Let him that deserves it have it. Salus populi suprema lex—The security of the people is the first consideration.
II. That Jehoram was a most barbarous brother to his father's sons. As soon as he had settled himself in the throne he slew all his brethren with the sword, either by false accusation, under colour of law, or rather by assassination. By some wicked hand or other he got them all murdered, pretending (it is likely) that he could not think himself safe in the government till they were taken out of the way. Those that mean ill themselves are commonly, without cause, jealous of those about them. The wicked fear where no fear is, or pretend to do so, in order to conceal their malice. Jehoram, it is likely, hated his brethren and slew them for the same reason that Cain hated Abel and slew him, because their piety condemned his impiety and won them that esteem with the people which he had lost. With them he slew divers of the princes of Israel, who adhered to them, or were likely to avenge their death. The princes of Judah, those who had taught the good knowledge of the Lord (2Ch 17:7), are here called princes of Israel, as before fathers of Israel (2Ch 19:8), because they were Israelites indeed, men of integrity. The sword which the good father had put into their hands this wicked son sheathed in their bowels. Woe unto him that thus foundeth a kingdom in blood (Hab 2:12); it will prove a foundation that will sink the superstructure.
III. That Jehoram was a most wicked king, who corrupted and debauched his kingdom, and ruined the reformation that his good father and grandfather had carried on: He walked in the way of the house of Ahab (2Ch 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, 2Ch 21:11. 1. As for the inhabitants of Jerusalem, where he kept his court, he easily drew them into his spiritual whoredom: He caused them to commit fornication, seducing them to eat things sacrificed to idols, Re 2:20. 2. The country people seem to have been brought to it with more difficulty; but those that would not be corrupted by flatteries were driven by force to partake in his abominable idolatries: He compelled Judah thereto. He used that power for the destruction of the church which was given him for the edification of it.
IV. That when he forsook God and his worship his subjects withdrew from their allegiance to him. 1. Some of the provinces abroad that were tributaries to him did so. The Edomites revolted (2Ch 21:8), and, though he chastised them (2Ch 21:9), yet he could not reduce them, 2Ch 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (2Ch 21:10) and set up for a free state, as of old it had a king of its own, Jos 12:15. And the reason is here given, not only why God permitted it, but why they did it; they shook off his government because he had forsaken the Lord God of his fathers, had become an idolater and a worshipper of false gods, and they could not continue subject to him without some danger of being themselves also drawn away from God and their duty. While he adhered to God they adhered to him; but, when he cast God off, they cast him off. Whether this reason will justify them in their revolt of no, it will justify God's providence which ordered it so.
V. That yet God was tender of his covenant with the house of David, and therefore would not destroy the royal family, though it was so wretchedly corrupted and degenerated, 2Ch 21:7. These things we had before, 2Ki 8:19-22. The tenour of the covenant was that David's seed should be visited for their transgressions, but the covenant should never be broken, Ps 89:30-37, etc.
12-20
Jehoram's Miserable End (884 BC)
日本語
ヨラムの悲惨な最期 (紀元前884年)
¹² 預言者エリヤから彼に書状が届いた。これに言われていた。「あなたの父祖ダビの神、主はこう仰せられる。『あなたがあなたの父ヨシャパテの道にも、ユダの王アサの道にも歩まず、
¹³ イスラエルの王たちの道に歩んで、ユダとエルサレムの住民をアハブの家が姦淫したように姦淫させ、またあなた自身より良いあなたの父の家の兄弟たちを殺したので、
¹⁴ 見よ、主はあなたの民、あなたの子ら、あなたの妻たち、あなたのすべての財産を大きな疫病をもって打つであろう。
¹⁵ あなたは腸の病によって大いなる苦しみを受けるであろう。あなたの病が日ごとに重くなって、その病のゆえに腸が出るまでになるだろう。』」
¹⁶ さらに主はペリシテ人と、エチオピヤ人の近くに住むアラビヤ人の霊を奮い立たせて、ヨラムに向かわせられた。
¹⁷ 彼らはユダに上って来て、これに侵入し、王宮にあったすべての財産と、その子ら、その妻たちを奪い去った。こうして最下の息子エホアハズのほか、彼に残された息子はなかった。
¹⁸ これらすべての後、主は彼を腸の不治の病で打たれた。
¹⁹ 月日が経ち、二年の終わりに、その病のゆえに彼の腸が出た。こうして彼は重い病で死んだ。彼の民は彼の父祖たちに対してしたような火焚きの儀を彼のためにしなかった。
²⁰ 彼が王となったとき三十二歳で、エルサレムで八年間統治し、惜しまれずに世を去った。しかし彼らは彼をダビデの町に葬ったが、王たちの墓には置かなかった。
ここに私たちは次のことを見る。I. 預言者エリヤの書状によってヨラムに送られた、神からの警告。これによって、ヨラムが王位に就き、エリヤの昇天の前にその本性を現したことが分かる。確かに私たちはエリヤの昇天の物語の後に、エリシャがヨシャパテに仕え、エリヤの 手に水を注ぐ者として描かれているのを見る（2Ki 3:11）。しかしそれはエリヤがまだ地にいた間に起こったことであり、その描写も彼が地上にいた間のものと考えられる。またその歴史が本来の順序から外れていることは確かである。エリヤの昇天を読む前に、1Ki 22:50でヨシャパテの死とヨラムの即位の記録を先に読むからである。私たちは、彼が去る時が近づき、ヨラムのところへ直接行くことができなかったが、兄弟を殺したその大きな悪について聞き、この書状を恐らくエリシャに託し、最初の機会にヨラムに送らせたと考えることができる。それは彼を立ち返らせる手段となるか、あるいは結末がどうなるかを正しく告げられたという証拠となるためであった。このメッセージは あなたの父祖ダビの神、主 の御名によって送られた（2Ch 21:12）。ダビとの関係が彼の誉れであると同時に、その堕落を一層重くするものであることを責めたのである。1. 彼の罪が率直に告発されている — 良い環境のうちに教育され、良い父と祖父の模範によって方向づけられ、励まされてきた良い道からの離脱。彼らは平和と誉れのうちに生きて死んだ（2Ch 21:12） — アハブの家、その不敬虔で恥ずべき家族の道への同調 — 自分の王国に偶像礼拝を立て、強要したこと — そして自分より良い者たちであった兄弟を殺したこと（2Ch 21:13）。これらが彼に対する訴追の要点である。2. これらの罪に対するさばきが宣告される。彼の罪が確かに次のものを滅ぼすことが率直に告げられる。(1.) 彼の王国と家族（2Ch 21:14）。 「主は重い撃ちをもって、あなたの民とあなたの子らを打つであろう」 。悪人は自分の周りのすべての者に神のさばきをもたらす。彼の民は彼の偶像礼拝に同調したゆえに正しく苦しみ、彼の妻たちは彼をそれに引き込んだゆえに苦しむ。(2.) 彼の健康といのち。 「あなたは大いなる病にかかる。非常に苦しく、長引くもので、ついに死に至る」（2Ch 21:15）。これがあらかじめ警告されたのは、彼の血が自分の頭上に帰されるため、見張りがその魂を救い届けたことを示すため、そしてこれほど具体的に預言されたことが成就するとき、それが偶然ではなく、彼の罪に対する刑罰として、そのように意図されたものであることが明らかになるためであった。もし彼がアハブから悪を行うことを学んだように、たとえアハブからでも、エリヤのこの脅しのメッセージを受けてへりくだることを学んだなら — もし1Ki 21:27のように 衣服を裂き、荒布を着て、断食した なら — 誰が知ろう、彼のように少なくとも執行猶予を得たかもしれないのに。しかし彼がこれに少しでも注意を払った形跡はない。彼はそれを紙くずのように投げ捨てた。エリヤは彼には あざける者 のように思われた。しかし信じようとしない者はついに感じることになる。
II. 警告を軽視したゆえにもたらされた脅しのさばき。未来の目に見えないもうひとつの世の悲惨の脅しによっても、頑なな罪人が罪から恐れて立ち返らないことは不思議ではない。この世における確実な悲惨の見通し、財産の没落と健康の破壊でさえも、彼らを悪しき道から引き留めないのであるから。
1. ヨラムがすべての慰めを奪い取られるのを見よ。神は 彼の隣人たちの霊 を彼に向かって奮い立たせられた。彼らはヨシャパテを愛し、恐れていたが、彼を憎み、軽蔑した。国民が自分たちの神々を変えることを恥ずべきことと見なしたからである。彼らは何かの機会を捉えて彼と争い、彼の国に侵入した。しかし大小にかかわらず戦うことなく、王宮だけを目標としてそこに直行し、 そこにあったすべての財産を奪い去った 。 王の妻たち と その子たち 以外に捕虜として連れ去られた者への言及はない（2Ch 21:17）。こうして神は、論争が彼とその家に向けられたことを明らかにされた。ここでは彼らが その子たちを奪い去った とだけあるが、2Ch 22:1で彼らが そのすべてを殺した ことが分かる。血には血を。彼は自分を強めるためにすべての兄弟を殺した。今やその子たちがひとりを残してすべて殺され、彼は弱められた。もしそれがダビデの家でなかったなら、そのひとりも逃れなかったであろう。ヤロブアムの家、バアシャの家、アハブの家が滅ぼされたときには、残った者がなかった。しかしダビデの家は、時には悲惨なまでに堕落しても、完全に断ち切られてはならなかった。そのうちにメシアという祝福があったからである。
2. 彼が 重く長引く病 に苦しめられるのを見よ。これは その神、主を恐れない 者たちに対して律法のうちで脅されたものであった（De 28:58,59）。彼の病は非常に重かった。腸にあって絶え間ない激痛をもたらし、これに他の重い病が複合した。その苦しみはさらに非常に長引いた。彼は二年間病み、何の回復も得られなかった。病が不治であったからである。まだ四十歳にならない壮年にあったにもかかわらず。心が神と共に全うしていたアサは、いくつかの点で踏み外したが足に病を患っただけであった。しかし心の悪かったヨラムは内臓を打たれた。兄弟に対するあわれみの腸を持たなかった者が、腸が出るほどに腸において責められたのである。善良な人々も、神に非常に愛されている者たちも、この種の病によって苦しむことがありうる。しかし彼らにはそれは父の懲らしめであり、神の慰めの支えによって、体が痛みのうちにあるときでさえ魂は安らかに住むことができる。これらの重い病は、彼の家が略奪され、妻と子らが連れ去られた直後に彼を襲った。(1.) おそらくその災難に対する悲しみと心の苦悩が彼の病を引き起こしたか、少なくともそれを重くするのに寄与したことであろう。(2.) この病によって、彼らを取り戻すことや自分に加えられた害の復讐のために何もできない無力な者となった。(3.) 疑いなく、病のうちに妻と子らの交わりを奪われ、家のすべての財産が奪い去られたことが、彼の悲しみを大いに加えた。病んで貧しく、病んで孤独であることもそうであるが、何よりも病んで罪のうちにあり、病んで神ののろいの下にあり、その苦しみを忍ぶ恵みも、それを相殺する慰めもないこと — これが最も嘆かわしい状態である。
3. 彼が恥のうちに葬られるのを見よ。彼はわずか八年統治し、 惜しまれずに世を去った（2Ch 21:20）。生きている間は誰も彼を価値ある者と思わず、死んだときも誰も彼を悼まず、皆エルサレムにこれ以上の損失が二度と来ないことを願った。彼に対する愛情や尊敬がいかに少なかったかを示すために、彼らは彼を 王たちの墓に葬らなかった 。それほど悪く統治した者を彼らの中に数えるにふさわしくないと考えたからである。彼の父祖たちの墓から彼の体が除外されたことは、死後の悪人の魂が義人の霊から永遠に隔離されることの示唆として、摂理によって定められたのかもしれない。彼らが彼に加えたさらなる恥辱は、 彼の父祖たちに対するような火焚きの儀を彼のためにしなかった ことである（2Ch 21:19）。彼の記憶は彼らにとって甘く尊いものから程遠く、それゆえ彼らは香ばしい香りや尊い香料でそれを讃えなかった。それほど長く忌まわしい病を患って死んだその遺体には、何かで香りを焚く必要があったと思われるのににもかかわらず。一般の民衆は偶像礼拝に陥りやすかったが、自分たちの偶像礼拝する王たちには真の愛情を持たなかった。悪しさと不敬虔さは、自らほとんど宗教を持たない者たちの目にさえ人を軽蔑すべきものとする。一方、自然の良心自体がしばしば真に敬虔な者たちに敬意を表する。 神をさげすむ者は軽んじられる 。ヨラムがそうであった。
英語原文
Jehoram's Miserable End (884 BC)
¹² And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,
¹³ But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:
¹⁴ Behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods:
¹⁵ And thou shalt have great sickness by disease of thy bowels, until thy bowels fall out by reason of the sickness day by day.
¹⁶ Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that were near the Ethiopians:
¹⁷ And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Jehoahaz, the youngest of his sons.
¹⁸ And after all this the LORD smote him in his bowels with an incurable disease.
¹⁹ And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers.
²⁰ Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.
Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah's translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah's translation (2Ki 3:11); but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain that that history is put out of its proper place, for we read of Jehoshaphat's death, and Jehoram's coming to the crown, before we read of Elijah's translation, 1Ki 22:50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that, hearing of his great wickedness in murdering his brethren, he left this writing it is probable with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him or a witness against him that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father (2Ch 21:12), upbraiding him with his relation to David as that which, though it was his honour, was an aggravation of his degeneracy. 1. His crimes are plainly charged upon him—his departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour (2Ch 21:12)—his conformity to the ways of the house of Ahab, that impious scandalous family—his setting up and enforcing idolatry in his kingdom—and his murdering his brethren because they were better than himself, 2Ch 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (2Ch 21:14): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children," etc. Bad men bring God's judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: "Thou shalt have great sickness, very painful and tedious, and at last mortal," 2Ch 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah—if, like (1Ki 21:27), he had rent his clothes, put on sackcloth, and fasted—who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel.
II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.
1. See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king's wives and his sons, 2Ch 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (2Ch 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah.
2. See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, De 28:58,59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it—is a most deplorable case.
3. See him buried in disgrace. He reigned but eight years, and then departed without being desired, 2Ch 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, 2Ch 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.
ユダが王を替えるにあたって、これほど悪い方向に変わったことは確かに他にないであろう。最も良い王の一人であるエホシャファテのあとを継いで、最も悪い王の一人であるエホラムが即位したからである。このように彼らは、エホシャファテの良い統治を十分に活かさず、彼の改革に対して不満を抱いていた（あるいは少なくとも冷淡であった）ことに対する罰を受けたのである（2Ch 20:33）。良い王の価値を知らなかった者たちが悪い王によって苦しむのは当然の報いである。ここには次の内容が含まれている。 I. エホラムの王位への即位（2Ch 21:1-3）。 II. 兄弟たちを殺すという手段によって王位を固めようとした彼の悪しき行い（2Ch 21:4）。 III. 彼が犯した偶像礼拝その他の悪行（2Ch 21:5,6,11）。 IV. 彼に対するエリヤの預言（2Ch 21:12-15）。 V. 臣民が彼に背いたこと（2Ch 21:8-10）と、敵が彼を攻撃して成功したこと（2Ch 21:16,17）に現れた神のさばき。 VI. 彼の悲惨な病と不名誉な最期（2Ch 21:18-20）。 VII. それにもかかわらずダビデの家が保たれたこと（2Ch 21:7）。