II Chronicles 36:16 · Bible study
2 Chronicles 36:16 Commentary: No Remedy
Hebrew · 8 what the commentators say
Meaning in one sentence
What does 'there was no remedy' mean in 2 Chronicles 36:16? Explore the interplay of human mockery and divine wrath at the point of no return.
Research Summary
- Meaning: The climax of Judah's rebellion against God's prophets leads to irreversible judgment, a point where human impenitence and divine wrath meet.
- Key words: H3931 la'av (to jest, mock), H0959 bazah (to despise), H8591 ta'a (to mock, intensive form hapax legomenon), H4832 marpe (healing, cure, with negation = incurable).
- Main debate: Whether the phrase "no remedy" primarily describes God's withdrawal of mercy or the people's hardened state; most see it as a tragic convergence of both.
- Theological theme: The limit of God's patience and the consequences of persistent sin, tempered by the hope of restoration that follows in the biblical narrative.
- Best use: A sobering warning about the seriousness of rejecting God's word, coupled with the reminder that even judgment serves God's larger redemptive purposes.
Translation Comparison
BSB Berean Standard Bible 2020
But they mocked the messengers of God, despising His words and scoffing at His prophets, until the wrath of the LORD against His people was stirred up beyond remedy.
WEB World English Bible 2000
but they mocked the messengers of God, despised his words, and scoffed at his prophets, until Yahweh’s wrath arose against his people, until there was no remedy.
KJV King James Version 1769
But they mocked the messengers of God, and despised his words, and misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy.
ASV American Standard Version 1901
but they mocked the messengers of God, and despised his words, and scoffed at his prophets, until the wrath of Jehovah arose against his people, till there was no remedy.
YLT Young's Literal Translation 1898
and they are mocking at the messengers of God, and despising His words, and acting deceitfully with His prophets, till the going up of the fury of Jehovah against His people--till there is no healing.
Darby Darby Bible 1890
But they mocked at the messengers of God, and despised his words, and scoffed at his prophets, until the fury of Jehovah rose against his people, and there was no remedy.
Douay-Rheims Douay-Rheims Bible 1899
But they mocked the messengers of God, and despised his words, and misused the prophets, until the wrath of the Lord arose against his people, and there was no remedy.
Translations in other languages (10 available)
Mas ellos hacían escarnio de los mensajeros de Dios, y menospreciaban sus palabras, burlándose de sus profetas, hasta que subió el furor de Jehová contra su pueblo, y que no hubo remedio.
Mas eles faziam escárnio dos mensageiros de Deus, e menosprezavam suas palavras, ridicularizando-se de seus profetas, até que subiu o furor do SENHOR contra seu povo, de maneira que não havia remédio.
Mais ils se moquèrent des envoyés de Dieu, ils méprisèrent ses paroles, et ils se raillèrent de ses prophètes, jusqu’ à ce que la colère de l’ Éternel contre son peuple devînt sans remède.
Aber sie spotteten der Boten Gottes und verachteten seine Worte und äfften seine Propheten, bis der Grimm des HERRN über sein Volk wuchs, daß kein Heilen mehr da war.
Maar zij spotten met de boden Gods, en verachtten Zijn woorden; zij verleidden zichzelven tegen Zijn profeten; totdat de grimmigheid des HEEREN tegen Zijn volk opging, dat er geen helen aan was.
ma quelli si beffarono de’ messaggeri di Dio, sprezzarono le sue parole e schernirono i suoi profeti, finché l’ira dell’Eterno contro il suo popolo arrivò al punto che non ci fu più rimedio.
Ale oni szydzili z posłów Bożych, i lekce sobie poważyli słów jego, a naśmiewali się z proroków jego, aż przyszła popędliwość Pańska na lud jego, tak, iż żadnego uleczenia nie było.
Но они издевались над посланными от Бога и пренебрегали словами Его, и ругались над пророками Его, доколе не сошел гнев Господа на народ Его, так что не было ему спасения.
他們卻嘻笑 神 的使者，藐視 他的言語，譏誚 他的先知，以致 耶和華 的忿怒 向他的百姓 發作， 無法 可救。
But they put shame on the servants of God, making sport of his words and laughing at his prophets, till the wrath of God was moved against his people, till there was no help.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 36:16
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse marks the climax of Judah's rebellion and the turning point of God's judgment. The three Hebrew verbs mocked (H3931, la'av), despised (H0959, bazah), and scoffed (H8591, ta'a) escalate in intensity. Keil and Delitzsch note that the rare intensive form mitha'te'im (from H8591) appears only here in the Old Testament and carries the force of "launching out in mockery." The phrase "until there was no remedy" renders the Hebrew ʿad leʾein marpeʾ (עַד לְאֵין מַרְפֵּא). The word marpeʾ means "healing" or "cure"; combined with leʾein ("without"), it signifies a state beyond recovery. Gill and Wesley both emphasize that the people's refusal to repent met God's refusal to pardon. Barnes and the Cambridge Bible clarify that while the mockery was primarily verbal, the prophets also suffered imprisonment and death. Together, the commentators see here a sobering limit: not an arbitrary cutoff in God's mercy, but a consequence of persistent rejection that leaves no room for remedy.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse describes a point where human rejection of God's messengers has met its full consequence in divine judgment with no possibility of reversal in that immediate context.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of 'no remedy' | All traditions agree that the phrase signals a point where judgment is unavoidable and restoration is no longer available in that immediate context. | Some emphasize God's sovereign withdrawal of mercy (Wesley: 'God would not pardon them'), while others highlight human impenitence (Gill: 'no reclaiming or recovering of them'). Most see both factors at work. |
| The nature of the mockery described | All agree the verbs refer to verbal contempt and rejection of God's messengers. | Barnes argues the allusion is to verbal mockery, not persecution. Others (Cambridge, Gill) note that the prophets also suffered physical abuse such as imprisonment and death, so the mockery should be seen as inclusive of both speech and action. |
| Time frame of the verse's reference | The immediate context places the events in the reign of Zedekiah. | Keil and Delitzsch insist the verse refers exclusively to Zedekiah's generation, citing Ezekiel 8. Others (noted in Keil, as Bertheau's view) see it as a broader reference including sins from Manasseh's reign. |
Historical & Cultural Context
This verse sits within the Chronicler's account of Judah's final years under Zedekiah (2 Chronicles 36:11, 21). The surrounding context describes how "all the chiefs of the priests and the people trespassed very greatly after all the abominations of the nations" and "polluted Yahweh's house" (v. 14). God responded by sending messengers "rising up early and sending" (v. 15), an idiom that, as Keil and Delitzsch point out, echoes Jeremiah 26:5 and 29:19, highlighting God's patient urgency. But the people responded with mockery, despising God's words and scoffing at his prophets.
The historical setting is the final collapse of the Davidic kingdom. Zedekiah had rebelled against Nebuchadnezzar, ignoring the warnings of Jeremiah (Jeremiah 32:5; 38:17, 23). The Chronicler's summary draws on the persistent patterns of idolatry dating back to Manasseh, though Keil argues the immediate reference is to Zedekiah's generation, citing Ezekiel 8 as evidence of temple defilement in that period. The result, as cross-references from Psalms 74 and 79 lament, was the destruction of Jerusalem and the temple, the end of the monarchy, and the exile to Babylon. The phrase "no remedy" resonates with Proverbs 1:24, 31, where wisdom's call is refused and calamity follows.
In the broader narrative of Chronicles, this judgment is not the final word. The book closes with Cyrus's decree (2 Chronicles 36:22, 23), pointing toward restoration. But for the people of Zedekiah's day, the time for repentance had passed.
Textual Notes
The consulted sources note no significant textual variants that affect the meaning of this verse. One point of interest: the Hebrew participle mithaʿteʿim (from H8591) is a hapax legomenon in its intensive Hithpalpel form. Keil and Delitzsch observe that this rare form emphasizes the intensity of the mockery, "to launch out in mockery." The KJV renders the same verb as "misused," while most modern translations opt for "scoffed."
Reception History
This verse has been cited in Christian preaching as a solemn warning against treating God's messengers with contempt. In the liturgical traditions of both East and West, it underscores the call to repentance before it is too late. The Chronicler's summary highlights the theme of divine patience followed by judgment, a pattern echoed in New Testament warnings such as Hebrews 10:26, 31 and Revelation 2:20, 23. Jewish tradition reads this verse as a key explanation for the exile: prolonged rebellion against the prophets exhausted God's patience. Throughout church history, pastors have used this text to urge hearers not to harden their hearts but to respond to God's word while it is still called "today."
Preaching This Verse
Three-point outline
- The pattern of rejection (v. 16a): The people mocked God's messengers, despised his words, and scoffed at his prophets. Each verb shows a deeper level of contempt, moving from ridicule to utter disregard.
- The persistence of God (v. 15): God sent his messengers repeatedly, "rising up early," because of his compassion. His patience did not stem from indifference but from mercy.
- The point of no return (v. 16b): "Until there was no remedy", both human impenitence and divine judgment converged. The word marpeʾ (healing) suggests that restoration became impossible within that historical moment.
Five-point outline
- God's patient outreach: He sent prophets over centuries, even in Judah's final days.
- Human hardness of heart: Mockery and scoffing reveal a willful refusal to listen.
- The escalation of judgment: Wrath arises not suddenly but as the cumulative result of rejection.
- Nature of 'no remedy': It is both a divine decree and the natural consequence of persistent sin, like a disease that becomes incurable when treatment is refused.
- Hope beyond judgment: Chronicles ends with Cyrus's decree, reminding us that God's purposes extend beyond exile. Even the darkest point is not outside his redemptive plan.
Illustration hooks
- A relationship where repeated warnings are ignored until trust is shattered beyond repair.
- A warning light on a car dashboard that is ignored until the engine fails completely.
- A patient who refuses treatment for a curable condition until it becomes incurable, not because the doctor gives up, but because the disease has progressed past the point of intervention.
Questions your congregation is asking
- Is my sin too great for God to forgive?
- Does God actually get angry, or is that just an old-fashioned idea?
- How do I know if I've reached a point of no return with God?
- Why did God allow the exile if he loved his people?
Leading a Discussion
This verse brings us face to face with a sobering reality: persistent rejection of God's word can lead to a place where remedy is no longer possible, at least within a particular historical moment. But as we read it in the context of the whole Bible, we also see that God's judgment is never his final word. Begin your group time by reading 2 Chronicles 36:15, 21 aloud. Then work through the questions together.
Discussion questions
- What do you notice about the verbs used to describe the people's response? Why do you think the Chronicler piles them up?
- The text says God sent his messengers "rising up early." What does this tell you about God's character and his attitude toward his people?
- What does the phrase "no remedy" (or "no healing") convey about the situation? Is it more about God's action or the people's condition?
- How does this passage challenge the way we think about God's patience and mercy? In what ways might we be tempted to take God's patience for granted?
- This story does not end with judgment, the exiles eventually returned (see 2 Chronicles 36:22, 23). How does that affect the way you read verse 16? What hope does it offer?
- Think of a time when you or someone you know ignored repeated warnings. What were the consequences? How might this help you appreciate the seriousness of rejecting God's guidance?
- How can this passage guide us in praying for people who seem far from God? Does it encourage persistence or despair?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Chronicles 30:10 | So the couriers passed from city to city through the country of Ephraim and Manasseh, even to Zebulun, but people ridiculed them and mocked them. |
| Ezra 5:12 | But after our fathers had provoked the God of heaven to wrath, he gave them into the hand of Nebuchadnezzar king of Babylon, the Chaldean, who destroyed this house and carried the people away into Babylon. |
| Psalms 35:16 | Like the profane mockers in feasts, they gnashed their teeth at me. |
| Psalms 74:1 | A contemplation by Asaph. God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture? |
| Psalms 79:1 | A Psalm by Asaph. God, the nations have come into your inheritance. They have defiled your holy temple. They have laid Jerusalem in heaps. |
| Psalms 79:5 | How long, Yahweh? Will you be angry forever? Will your jealousy burn like fire? |
| Proverbs 1:24 | Because I have called, and you have refused; I have stretched out my hand, and no one has paid attention; |
| Proverbs 1:31 | Therefore they will eat of the fruit of their own way, and be filled with their own schemes. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes clarifies that the phrase "misused his prophets" refers specifically to verbal mockery, not physical persecution. His reading narrows the offense to scornful speech and ridicule directed at the prophets.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary highlights the specific fates of prophets during this period: Jeremiah was imprisoned and threatened, while Urijah was executed. The writer also notes that the Revised Version translates "misused" as "scoffed," sharpening the picture of contempt shown toward God's messengers.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the deliberate progression of sin: mocking God's messengers, despising His words, and abusing His prophets until no remedy remained. Their point is that persistent contempt for divine warnings eventually exhausts God's patience, leaving judgment as the only outcome.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the people's mocking of God's messengers and contempt for his words eventually exhausted his patience. The wrath that followed allowed no remedy: no repentance could reverse it, and no pardon remained. Their persistent rejection made recovery impossible.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the censure of idolatry and temple profanation applies to Zedekiah's reign, not just Manasseh's as Bertheau claimed. They point to Ezekiel 8 as clear evidence that under Zedekiah both priests and people were deeply sunk in idolatry, even defiling the temple courts. The context itself speaks only of what happened under Zedekiah.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry focuses on God's active compassion, sending messengers early and often because He cared for His people and His dwelling place. But the people mocked those messengers and despised His words until divine wrath left no remedy. The tragedy, in Henry's reading, is that God's patience was finally worn out by outright contempt.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points to a two-sided cause for the hopeless situation: the people refused to repent, and God therefore would not pardon them. The remedy was blocked from both sides — human stubbornness and divine judgment met together.