2 Crônicas 21
Bob Utley · Citado em PreceptAustin
2 Crônicas 21
Utley - 21:2-3 Jehoshaphat's sons (LXX adds "six") are named. They were given some governmental responsibilities (i.e., control of some fortified cities), as well as much wealth. Their firstborn brother will feel threatened by them and have them killed (cf. 2 Chr. 21:4). This would have damaged the Messianic line and required a son from Jehoram (cf. 2Ch 21:17, "Jehoahaz," also called "Ahaziah"). Jehoshaphat was blessed by God with seven sons but Jehoram was not, having only one son! This fact would have been quickly recognized by ANE hearers/readers. The name Jehoram for a king in Judah shows the influence of Israel. Jehoram was the name of an earlier king of Israel. The abbreviated form is "Joram." 2 Chronicles 21:3 Their father gave them many gifts of silver, gold and precious things, with fortified cities in Judah, but he gave the kingdom to Jehoram because he was the firstborn. gave them: 2Ch 11:23 Ge 25:6 De 21:15-17 Jehoram: 1 Ki 8:16. Related Passages: Deuteronomy 21:15-17+ “If a man has two wives, the one loved and the other unloved, and both the loved and the unloved have borne him sons, if the firstborn son belongs to the unloved, 16 then it shall be in the day he wills what he has to his sons, he cannot make the son of the loved the firstborn before the son of the unloved, who is the firstborn. 17 “But he shall acknowledge the firstborn, the son of the unloved, by giving him a double portion of all that he has, for he is the beginning of his strength; to him belongs the right of the firstborn. JEHOSHAPHAT'S SUCCESSION PLAN AND GENEROSITY TO SONS Their father gave them (7 sons) many gifts of silver, gold and precious things, with fortified cities in Judah, SPECIAL TOPIC: FIRSTBORN. Jehoshaphat lavishly provided for his other sons. One would think that Jehoshaphat's gifting of fortified cities to the other 6 sons would have minimized rivalry over the throne, provided contentment apart from kingship, secured the realm by distributing trusted royal sons throughout Judah thus decreasing the chances of any of them seeking Jehoram's position as king. The fortified cities in Judah were not symbolic gifts but were strategic military strongholds. This seems to be a wise move by Jehoshaphat, for by placing his sons in fortified cities Judah’s defenses were strengthened, royal authority was extended throughout the land and the potential for rebellion was pre-emptively neutralized. In other words, Jehoshaphat did everything humanly possible to ensure peace after his death. Sadly as the story unfolds we see that none of these safeguards could restrain Jehoram's wicked heart. but he gave the kingdom to Jehoram because he was the firstborn. Deuteronomy 21:15–17+ required that the firstborn son receive the primary inheritance. The right of kingship normally followed primogeniture. Jehoshaphat was not free to ignore God’s order, even if he suspected Jehoram’s character deficiencies. Bob Utley - "some of the rulers of Israel also" This must refer to leaders in Judah who opposed his deviation of YHWH's law (cf. 2 Chr. 21:6). See note at 21:2. Josephus Antiq. 9.5.1., says they were governors appointed by his father Jehoshaphat. Walton on many gifts - Jehoshaphat followed a precedent of Rehoboam by placing his sons in fortified towns where they were well provided for (by means of the gifts, see 2 Chron 11:23). This was a well-known Assyrian practice. For example, Esarhaddon (reigned 681–668 B.C.) placed his elder son, Shamashshumukin, on the throne of Babylon, while his younger son, Ashurbanipal, was given the throne of Assyria. Nonetheless, the elder son did not find this “gift” satisfactory and began a civil war soon thereafter. (IVP Background Commentary page 442) 2 Chronicles 21:4 Now when Jehoram had taken over the kingdom of his father and made himself secure, he killed all his brothers with the sword, and some of the rulers of Israel also. he killed all his brothers 2Ch 21:17 2Ch 22:8,10 Ge 4:8 Judges 9:5,56,57 1Jn 3:12 Now when Jehoram had taken over the kingdom of his father and made himself secure, he killed all his brothers with the sword, and some of the rulers of Israel also. Iain Duguid: Jehoram’s first action was ominous. The phrase translated “ascended” is commonly used in contexts of animosity, meaning “rise against” (e.g., Judg. 9:18; 1 Sam. 17:35), and so here the meaning is probably that he “rose against the kingdom of his father,” action to be repeated by Athaliah (2 Chron. 22:10). The killing of potential rivals was not uncommon (cf. Abimelech, Judg. 9:56; Solomon, 1 Kings 2) but was a foretaste of his doing “evil in the sight of the Lord”: he adopted the “way of the kings of Israel,” emphasized by the double mention of “Ahab.” The Chronicler’s hearers would have been familiar with the account in 1 Kings 17–2 Kings 10 of the house of Omri, with Omri’s son Ahab being the most notorious. The alliance with Tyre had led to militant expansion of the worship of Baal in the north, and the “daughter of Ahab” was representative of that pattern. The current ruler of the “house of David” had become no different from the “house of Ahab.” Frederick Mabie: As with Solomon (cf. 1:1), Jehoram “established himself firmly” over the kingdom. However, in the case of Solomon this description is tied to God’s presence and blessing, while in Jehoram’s case it is tied to his killing of all of his brothers (and/or half brothers). (The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles.) Walton - killing brothers. The practice of removing all other possible claimants to the throne was a well-known practice in the Old Testament (see Jdg 9:5 and 2 Kings 11:1) and the ancient Near East. Because of monarchs having multiple marriages (or multiple concubines) and therefore many sons, there were often a large number of claimants to the throne. Rameses II of Egypt (reigned c. 1292–1225 B.C.) had over fifty sons, for example. Since most kingdoms did not always employ the practice of primogeniture, the succession to the throne was often in question. (IVP Background Commentary page 442) Ron Daniel - As soon as King Jehoshaphat died, Jehoram set out to make his position as king secure. He realized that if the people rejected him, they would kill him and make one of his brothers king in his place. His solution to that problem? Kill all six of his brothers. This act is so absolutely depraved, it boggles the mind. And yet, as horrible as killing one's own brothers seems to us, the crime of fratricide is nearly as old as humanity itself. You may recall that Cain rose up against his brother Abel and killed him. They were only the second generation of creation! What moves a man to kill his own brother? It always seems to come down to hatred that was birthed from envy. - Cain killed Abel because his offering was rejected while his brother's was accepted (Gen. 4) - Esau began to plot Jacob's murder because Jacob received dad's blessing instead of Esau (Gen. 27). - The sons of Israel threw their brother Joseph into a pit. They would have killed him if greed hadn't overruled their envious hatred (Gen. 37:26). - Gideon's son Abimelech killed all 70 of his brothers so that he alone would rule Israel (Judges 9). The list goes on and on. It's no wonder then, that the Apostle John warned us against this sort of hatred: 1John 3:14-15 ...He who does not love abides in death. Everyone who hates his brother is a murderer... 2 Chronicles 21:5 Jehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem. Jehoram: "In consort, 2 Ki 8:17." 2Ch 21:5 Jehoram was thirty-two years old when he became king, and he reigned eight years in Jerusalem Ron Daniel - Killing his brothers wasn't Yeh-ho-RAWM's only sin. His wickedness extended to idolatry and rejection of God, in the same way that the kings of Israel in the north did. How did this happen? He had married into a terribly wicked family. King Ahab and Jezebel are renowned in the Bible for their wickedness. Ahab was so evil that the Bible says that he... 1Kings 16:30 ...did evil in the sight of the LORD more than all who were before him. 1Kings 16:33 ...Ahab did more to provoke the LORD God of Israel than all the kings of Israel who were before him. His wife Jezebel had destroyed the prophets of God (1Kings 18), tried to kill Elijah (1Kings 19), and had Naboth killed through false accusation (1Kings 21). With wickedness rampant throughout the entire family, Ahab's daughter Athaliah was a chip off the old block. The Bible describes her as "wicked" (2Chron. 24:7), and in chapter 22, we're going to read of her murdering nearly all the royal offspring of Judah. With Yeh-ho-RAWM united in marriage to this woman, it shouldn't surprise us to read that he took on the nature of her family, walking in the way of the house of Ahab, doing evil in the sight of the Lord. 2 Chronicles 21:6 He walked in the way of the kings of Israel, just as the house of Ahab did (for Ahab’s daughter was his wife), and he did evil in the sight of the LORD. in the way: 1Ki 16:25-33 he had: 2Ch 18:1 22:2 2Ki 8:18 Ne 13:25,26 Related Passages: Malachi 2:11 “Judah has dealt treacherously, and an abomination has been committed in Israel and in Jerusalem; for Judah has profaned the sanctuary of the LORD which He loves and has married the daughter of a foreign god. JEHORAM'S CROOKED WALK LED TO CORRUPTION He walked in the way of the kings of Israel, just as the house of Ahab did (for Ahab’s daughter was his wife) - Ahab's daughter Athaliah was the wife of King Jehoram until his death in 841 BC. She reigned as queen of Judah from 841–835 BC and the only female monarch to sit on David’s throne in biblical history. See Who was King Ahab in the Bible? | GotQuestions.org This is a sad verse because Jehoram had godly role models to follow in his grandfather and father - 2Ch 14:2-5+ ("Asa did good and right..."), 2Ch 19:2-3+ (Jehoshaphat - "there is some good in you, for you have removed the Asheroth from the land and you have set your heart to seek God.” ), 2Ch 20:31-32+ (Jehoshaphat - "He walked in the way of his father Asa and did not depart from it, doing right in the sight of the LORD.") Walton - Ahab. Marriage alliances between kingdoms was not only a common custom but was considered indispensable for forging good relations with potentially hostile neighbors. One can reconstruct the present scenario here in 2 Chronicles. Jehoshaphat was a close ally of Ahab and thus cemented this alliance with the marriage of his son Jehoram to Ahab’s daughter, Athaliah, daughter of Jezebel. Of course, this also brought in Baalistic worship to Judah from Phoenicia, the homeland of Jezebel. See comment on 18:1. (IVP Background Commentary page 442) and he did evil in the sight of the LORD. This is a recurrent phrase. It does not specify the offense but here it is idolatry (cf. 2 Kgs. 8:16-24). The phrase did evil in the sight of the LORD occurs 36x predominantly in the Kings and Chronilces - Jdg. 2:11; Jdg. 3:12; Jdg. 4:1; Jdg. 10:6; Jdg. 13:1; 1 Ki. 14:22; 1 Ki. 15:26; 1 Ki. 15:34; 1 Ki. 16:25; 1 Ki. 16:30; 1 Ki. 22:52; 2 Ki. 3:2; 2 Ki. 8:18; 2 Ki. 8:27; 2 Ki. 13:2; 2 Ki. 13:11; 2 Ki. 14:24; 2 Ki. 15:9; 2 Ki. 15:18; 2 Ki. 15:24; 2 Ki. 15:28; 2 Ki. 17:2; 2 Ki. 21:2; 2 Ki. 21:20; 2 Ki. 23:32; 2 Ki. 23:37; 2 Ki. 24:9; 2 Ki. 24:19; 2 Chr. 21:6; 2 Chr. 22:4; 2 Chr. 33:2; 2 Chr. 33:22; 2 Chr. 36:5; 2 Chr. 36:9; 2 Chr. 36:12; Jer. 52:2 This recalls the statement "Power tends to corrupt; absolute power corrupts absolutely." The thought is that a person's sense of morality lessens as his or her power increases, especially is there is no moral compass provided by the Word of God!
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Utley - Judah became idolatrous like Israel. Jehoram was influenced by his wife Athaliah, the daughter of Ahab (cf. 2 Kgs. 8:18,26; 2 Chr. 18:1), the king of Israel. Apparently Judah returned to the worship of Ba'al and Asherah. SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST QUESTION - Who was Athaliah in the Bible? ANSWER - Athaliah was queen of Judah from 841–835 BC and the only female monarch to sit on David’s throne in biblical history. Athaliah was the daughter of King Ahab and Queen Jezebel of Israel, and she married Jehoram, the eldest son of Judah’s King Jehoshophat. Her time as queen is nestled amid centuries of evil monarchs who reigned over Judah and Israel. An avid Baal zealot, Athaliah rivaled the wickedness of the kings who came before and after her. Her story can be found in 2 Kings 11 and 2 Chronicles 22–23. Athaliah’s husband, Jehoram, was king of Judah until his death in 841 BC. Unlike his father, Jehoram was a wicked king. Athaliah’s son, Ahaziah, at the age of 22, ascended to the throne, and proved himself just as evil as his father (2 Kings 8:18, 25–27). Athaliah counseled her son in his devilish schemes (2 Chronicles 22:3). Ahaziah served as king of Judah for less than one year, for he was assassinated along with Israel’s ailing king, Joram. Their assassin was Jehu, who had originally been a commander in King Ahab’s army (2 Kings 9:5, 25). The prophet Elisha had anointed Jehu as the new king of Israel and commissioned him as an instrument of the Lord to carry out God’s judgment on King Ahab and his entire idolatrous family (1 Kings 19:1–17; 2 Kings 9:1–13). Jehu’s mission of ending Ahab’s dynasty included putting Jezebel and her sons to death. Ahaziah happened to be visiting Joram when Jehu arrived to assassinate Joram, and Ahaziah was killed, too. When Athaliah received word that her son was dead, she seized the opportunity to usurp the throne by murdering Ahaziah’s sons—her own grandsons—thus eradicating the entire royal family so she could take the throne. Unbeknownst to Athaliah, a single grandchild escaped the massacre. Jehosheba, the baby’s aunt and the wife of the high priest Jehoiada, took the infant Joash and hid him and his nurse in a bedroom. Joash was later smuggled out of the castle and taken to the temple, where he remained hidden for six years while Queen Athaliah reigned over the land (2 Kings 11:1–3). As queen, Athaliah used her influence to further establish Baal worship in Judah, installing priests and building altars for her idol in the very temple of the Lord (2 Kings 11:18; 2 Chronicles 24:7). In this way Athaliah followed the footsteps of her mother, Jezebel. Interestingly, the name Athaliah means either “God is exalted” or “dealt violently with by God.” Queen Athaliah did not exalt God with her life; instead, God dealt violently with her. After Athaliah had reigned six years, the high priest Jehoiada set guards around the temple and publicly crowned the young Joash as the rightful king. As the new king was anointed, “the people clapped their hands and shouted, ‘Long live the king!’” (2 Kings 11:12). Athaliah heard the commotion, realized what was happening, and ran out of the palace shouting, “Treason! Treason!” (verse 13). Jehoiada commanded the troops to capture Athaliah and execute her, and so they killed the queen “where the horses enter the palace grounds” (verse 16). Seven-year-old King Joash, under the direction of the faithful high priest, tore down the temple of Baal, smashed the altars and images of Baal, and killed the priest of Baal. And “all the people of the land rejoiced, and the city was calm, because Athaliah had been slain” (verse 20).GotQuestions.org 2 Chronicles 21:7 Yet the LORD was not willing to destroy the house of David because of the covenant which He had made with David, and since He had promised to give a lamp to him and his sons forever. Yet the LORD was not willing : 2Ch 22:11 Isa 7:6,7 because: 2Sa 23:5 Ps 89:28-34,39 Jer 33:20-26 promised: 2Sa 7:12-17 1Ki 11:13,36 2Ki 8:19 Ps 132:11,17,18-135:21 Lu 1:69,79 Related Passages: 2 Kings 8:19+ However, the LORD was not willing to destroy Judah, for the sake of David His servant, since He had promised him to give a lamp to him through his sons always. Depiction of Lamp and Yahweh's Covenant with David A LAMP REMAINS BURNING BECAUSE OF COVENANT Yet the LORD (Jehovah) was not willing (abah) to destroy (shachath) the house of David because of the covenant (beriyth; LXX - diatheke) which He had made (karath - cut) with David, and since He had promised to give a lamp (niyr; LXX - luchnos/lychnos) to him and his sons forever -God's covenant with David ( See Davidic covenant) was unconditional and was not dependent on the behavior of his descendants, even one as wicked as Jehoram (2Ch 21:4). Walton - lamp for David. Lamps were often used metaphorically in Israel to symbolize life and prosperity. They were often placed in tombs for this reason. The expression “his lamp” is often used in Scripture to symbolize life. As an eternal flame is a symbol of endurance and remembrance, so the reign of a descendant of David in Jerusalem provides a link to God’s promise to David’s dynasty (2 Sam 7:8–16). Similar uses of the word in Ugaritic and Akkadian are tied to perpetuation of rule or divine presence. Assyrian king Tiglath-Pileser III is referred to as the light of all mankind. An Old Babylonian idiom expresses a family having no descendants by the image of its brazier going out. (IVP Background Commentary page 442) Believer's Study Bible - The certainty of God's covenants and of His Word is amply illustrated in the life of Jehoram. Although Jehoram was wicked (2Chr 21:6), the Lord did not destroy the house of David, because of the Davidic covenant (cf. Ge 9:13; 2Sa 7:5, 16). This provides further evidence that the covenant was not conditional upon the behavior of David's progeny. The promise of God was unconditional, and David's house would be forever established. Bob Utley - YHWH's promises to David (i.e., 2 Samuel 7; 1 Chronicles 17) were remembered and honored even during the reign of an evil king. Walton in The IVP Bible Background Commentary, see page 442, has a good suggestion for the meaning of this the meaning of to give a lamp...."Lamps were often used metaphorically in Israel to symbolize life and prosperity. They were often placed in tombs for this reason. The expression "his lamp" is often used in Scripture to symbolize life. As an eternal flame is a symbol of endurance and remembrance, so the reign of a descendant of David in Jerusalem provides a link to God's promise to David's dynasty (2 Sam 7:8-16). Similar uses of the word in Ugaritic and Akkadian are tied to perpetuation of rule or divine presence. Assyrian king Tiglath-Pileser III is referred to as the light of all mankind. An Old Babylonian idiom expresses a family having no descendants by the image of its brazier going out." Raymond Dillard: Perhaps because of his entirely negative assessment of Jehoram as a Davidic successor, the Chronicler appears to be placing greater emphasis on the unconditionality of the promises to David and his successors, The analogies with his own historical moment are instructive: though Judah had been restored in the post-exilic period, under Persian rule there would appear no prospect of the restoration of the Davidic dynasty; it is precisely when things look at a low ebb that hope is directed to future generations (cf. Williamson, 305). . .Jehoram is the first king in the Davidic succession of whom the Chronicler’s judgment is totally negative (Williamson, 303). Yet it is precisely at this nadir of religious fidelity that the Chronicler reiterates and elaborates on God’s promises to David (21:7). The Chronicler’s treatment of the validity of the Davidic covenant in the past no doubt spoke also to the dynastic aspirations of his post-exilic audience; it is hard to believe that the author would invoke God’s fidelity to this promise to David for the past unless hope of a dynastic restoration was also a feature of his own faith. (BORROW 2 Chronicles) J.A. Thompson: David’s “lamp” is a reference to 1 Kgs 11:36. A burning lamp in the home would indicate its occupancy by a resident. To have a lamp suggests that life would continue and the home would be occupied. The promise was that the Davidic line would not be extinguished until the time of the Messiah, who would occupy the throne forever. (1, 2 Chronicles: An Exegetical and Theological Exposition) Ron Daniel - 21:7 The Covenant With David. Although no one would have been surprised if God immediately destroyed Ye-ho-RAWM for his wickedness, God had bigger vision. You see, He had made an everlasting covenant (2Sam. 23:5; Isa. 55:3) with King David that his throne would be established forever (1Chron. 17:12). Ye-ho-RAWM will certainly be judged, but not at the expense of the promise made to David. Lamp (05216) is the masculine noun niyr (ner, neyr) from nahar = to shine. It refers to a lamp or light and is used literally and figurativey. Literally - The lamps of the Tabernacle (Ex 27:20), the lamp in the Temple during Samuel’s ministry (1Sa 3:3). Metahorically the Word of God as a guiding light (Ps 119:105). Figuratively Niyr describes the virtuous wife who does not let her lamp go out at night (Pr 31:18), symbolizing diligence and vigilance. Most notably, the term niyr is used metaphorically in God’s covenant promise to David, assuring him that he would always have a lamp before the Lord in Jerusalem—a vivid image of dynastic continuity and divine favor (1Ki 11:36; 2Chr 21:7). NIYR/NER/NEYR - 42V - Exod. 25:37; Exod. 27:20; Exod. 30:7; Exod. 30:8; Exod. 35:14; Exod. 37:23; Exod. 39:37; Exod. 40:4; Exod. 40:25; Lev. 24:2; Lev. 24:4; Num. 4:9; Num. 8:2; Num. 8:3; 1 Sam. 3:3; 2 Sam. 21:17; 2 Sam. 22:29; 1 Ki. 7:49; 1 Ki. 11:36; 1 Ki. 15:4; 2 Ki. 8:19; 1 Chr. 28:15; 2 Chr. 4:20; 2 Chr. 4:21; 2 Chr. 13:11; 2 Chr. 21:7; 2 Chr. 29:7; Job 18:6; Job 21:17; Job 29:3; Ps. 18:28; Ps. 119:105; Ps. 132:17; Prov. 6:23; Prov. 13:9; Prov. 20:20; Prov. 20:27; Prov. 24:20; Prov. 31:18; Jer. 25:10; Zeph. 1:12; Zech. 4:2 Linguistically, this word corresponds to the Aramaic noun nûr (05135), which means fire or flame. In the book of Daniel, nûr is associated with fire that does not harm the three Hebrews (Daniel 3:27) and with the fiery description of the Ancient of Days (Daniel 7:9–10), emphasizing both divine presence and power. Martin Selman - niyr (ner, neyr) OT 1. As a familiar symbol of domestic and working life (Jer 25:10), the lamp (נֵר) is a natural metaphor for life. It is used primarily as a symbol for the quality and length of life. The recurring phrase “the lamp (of the wicked) goes out,” which occurs several times in the Wisdom literature (e.g., Job 18:5; Prov 13:9; 20:20), appears to mean that life for the wicked is shortened and unfulfilled. This is suggested by Prov 24:20, which affirms that the wicked have no future (Heb. אַחֲרִית; #344). 2. Although the comparable phrase “the lamp of the righteous” does occur (Prov 13:9; Heb. אוֹר, #240), the OT seems to assume that without God human lives are in darkness and that even the righteous have no lamp of their own. Only Yahweh can give light to a person’s lamp, that is, his life (Ps 18:28 [29]; the parallel verse says simply “You are my lamp, O LORD” (2 Sam 22:29). Yahweh, in fact, gives light to human beings through his own lamp. This idea is applied both to the guidance given by God’s word (Ps 119:105) and to the spiritual and physical growth resulting from the gift of Yahweh’s life or breath (Prov 20:27, “The lamp of the LORD searches the spirit [breath] of a man”; cf. Gen 2:7). 3. The separate metaphor of a lamp shining in darkness gives rise to two further distinctive concepts. First, the lamps on the tabernacle or temple lampstand were to be kept burning all night (Exod 30:7–8; Lev 24:3–4; contrast 2 Chron 29:7). As with the lampstand, the lamps probably represent the light of God’s continuing presence. Second, specific representatives of the Davidic line are described as a lamp (2 Sam 21:17; 1 Kgs 11:36; Ps 132:17; in this sense always נִיר (II) in Kgs and Chron). The context usually refers to some potentially fatal threat (2 Sam 21:17), notably through David’s own family (2 Kgs 8:18–19 || 2 Chron 21:4–7). The meaning here is neither life nor “yoke, dominion” (Hanson), but a guarantee that David’s house will survive even the darkest days because of God’s covenant promise. P-B נֵר is generally used for the lights on the candlestick in the temple. The expression “God’s lamp” may refer either to the candlestick or to the Law, and “lamp of Israel” is often used to describe a great scholar or teacher. NT Though Jesus is once called a lamp (Rev 21:23), as is John the Baptist (John 5:35), the NT mainly refers to a lamp to encourage believers not to hide God’s light but give it maximum exposure (Matt 5:15; Mark 4:21; Luke 8:16). The eye as the lamp of the body enables others to see a person’s inner light (Matt 6:22–23; Luke 11:34–36). The lampstand is used mainly in Revelation as a symbol for individual churches (Rev 1:12–20). However, churches are only light-bearers, for the true light of the Messiah, and their lampstand, may be removed if they do not repent (Rev 2:5). BIBLIOGRAPHY NIDNTT 2:484–96; TDNT 4:16–28, 324–27; TWOT 2:565–66; P. D. Hanson, “The Song of Heshbon and David’s Nir,” HTR 61, 1968, 297–320. 2 Chronicles 21:8 In his days Edom revolted against the rule of Judah and set up a king over themselves. the Edomites: Ge 27:40 2Ki 8:20-22 dominion: Heb. hand and made: 1Ki 22:47 2Ki 3:9 Edom Directly South of Judah GOD STIRS UP EDOM AGAINST JUDAH In his days Edom revolted (pasha; Lxx - atheteo) against the rule (yad - literally "hand" = speaks of power, authority) of Judah and set up a king over themselves - Jehoram's chickens are coming home to roost so to speak (Jehoram's evil deeds are beginning to bite him!) —the consequences of his godless choices are now catching up with him. The evil he embraced, tolerated, and promoted is beginning to turn back upon him like a "boomerang." What he sowed in compromise and rebellion is now being reaped in judgment and suffering (cf Hos 8:7). Scripture repeatedly affirms the moral principle that sin may seem slow to repay, but it never forgets its debt. Jehoram’s deeds are no longer theoretical or hidden but are biting him personally, demonstrating that divine patience does not cancel divine justice, but only delays it until the appointed time David had decisively subdued Edom and brought it under Israel’s control (2Sa 8:13–14; 1Ki 11:15–17) around 1000 BC, Edom remained a vassal state to Judah through the reigns of Rehoboam, Abijah, Asa and Jehoshaphat (ca. 931–853 BC). Edom was clearly still under Judah’s authority during Jehoshaphat’s reign for 1Ki 22:47 notes "there was no king in Edom; a deputy was king." So now, almost 150 years later, Edom revolted (and remember who is in control Pr 21:1) and crowned its own king. Bob Utley - "Edom revolted" This was just one of several rebellions and invasions. Edom ‒ 2 Chr. 21:8-10 Libnah, 2 Chr. 21:10 Philistines ‒ 2 Chr. 21:16 the Arabs who were allied with the Ethiopians ‒ 2 Chr. 17:11 SPECIAL TOPIC: EDOM AND ISRAEL Walton - Edom’s revolt. Although this revolt is not described elsewhere in Scripture or in extrabiblical sources, there are destruction levels at Ramet Matred Negev dating from either the raid of Shishak (late tenth century B.C.) or the revolt mentioned in this passage. (IVP Background Commentary page 442) Believer's Study Bible - (vv. 8-17) Piecing together the details of this account and its parallel (2 Kin. 8:20-24), it appears that the Edomites cooperated with an Arabian-Philistine invasion of Judah as their subordinate ally, and that they shared in the booty taken from Jerusalem when the capital of Judah fell as a result of their combined efforts. This particular assortment of enemies did not face Judah after the time of Jehoram's grandson Joash (cf. Joel 3:4, 19). Jehoram is called Joram elsewhere (cf. 2 Kin. 8:21, 29; 9:14-24; 1 Chr. 3:11). Elijah, usually not included with the "writing prophets," did write a letter (vv. 12-15). This is the last act of Elijah recorded in Scripture. Jehoram ruled from 848-841 B.C. This letter was probably received early in his reign, perhaps a short time before Elijah's ascension. Frederick Mabie: The perceived weakness of Jehoshaphat’s successor Jehoram (Joram) prompts Edom in the southeast and Libnah in the west to rebel against Judah (cf. 2Ki 8:20-22). Libnah (perhaps Tel Zayit or Tel Bornat) was located in the Shephelah about midway between Azekah and Lachish, near the border with Philistia. The Chronicler notes similar hostility from the Philistines to the west and the Arabians to the south (see vv. 16-17). Regardless of perceived weakness on the part of Judah, the ultimate theological reason for this upheaval is that “Jehoram had forsaken the Lord” (v. 10). (The Expositor’s Bible Commentary Revised Edition – 1 and 2 Chronicles) J.A. Thompson: Edom had been subservient to Judah. David had subdued Edom (2 Sam 8:13-14; 1 Kgs 11:15-17), but rebellion was brewing before Solomon’s death (1 Kgs 11:14-22). Under Asa and Jehoshaphat, Judah regained control. In the time of Jehoshaphat, Edom had been ruled by a royal deputy (1 Kgs 22:47; but see 2 Kgs 3:9). Then under Jehoram, Edom rebelled again and set up its own king. Jehoram responded by invading Edom with his officers and chariots but was not able to bring the Edomites under his control. On the contrary, Edomite forces surrounded Jehoram’s forces, although he broke out of the trap and escaped, a sign of God’s grace and faithfulness to David. There is no evidence that Edom was subdued by Jehoram again. Edom remained in rebellion “to this day.” Libnah, possibly to be identified with Tell es-Safi to the west of Judah at the western end of the Valley of Elah, rebelled next, and Jehoram had revolts on two fronts. By Hezekiah’s time the city was regained (2 Kgs 19:8). (1, 2 Chronicles: An Exegetical and Theological Exposition) This loss of control was more than a military setback for it was a tangible sign of God's chastisement and Judah’s weakening under Jehoram's ungodly leadership. What David had secured through faithfulness and reliance on the Lord was forfeited by Jehoram through compromise and rebellion. The rebellion of Edom thus stands as an outward symptom of inward decay and as Judah drifted from the Lord, the stability and strength inherited from David’s reign steadily unraveled setting in motion the gradual decline shown in the diagram below. THE INEXORABLE EFFECT OF UNREPENTANT SIN! Ron Daniel has a great spiritual application - 2Chr 21:8-10 Edom And Libnah Revolt. As a result of Jehoram's apostasy, the Edomites rebelled against Judah's rule. You may remember that the Edomites had recently been conquered during the days of King David. 1Chr. 18:12-13 ...Abishai the son of Zeruiah defeated 18,000 Edomites in the Valley of Salt. Then he put garrisons in Edom, and all the Edomites became servants to David... When we are walking with the Lord, we gain victory over various areas of our flesh But now, the Edomites rebel. I see a spiritual application for us in these events. You see, when we are walking with the Lord, we gain victory over various areas of our flesh. We stop cursing, or smoking, or practicing immorality. We conquer strongholds in the areas of greed and covetousness, of bitterness and unforgiveness. The Edomites in our lives are brought into submission. But what happens if we later begin to compromise? If our walk with the Lord isn't as strong? What happens when we begin to desire other things, and pursue riches, or idols? This is what happens: While we aren't looking, those Edomites which had been recently conquered will become strong again. And before we know it, those areas which were previously conquered are rising up and rebelling. Even though they previously had been made subservient, they suddenly have the ability to surround us. It gets worse! Because as we determine to fight against these enemies again, other rebellions begin to occur. Rebellions in areas that we would never even expect. Remember that the other group who rebelled against King Jehoram was the city of Libnah . Libnah had been conquered hundreds of years before, during the days when Josh. 10:29-30 ...Joshua and all Israel with him passed on from Mak-kay-DAW to Lib-NAW, and fought against Lib-NAW. The LORD gave it also with its king into the hands of Israel... Libnah had been conquered for well over 500 years now! And yet even they rise up in rebellion. It is interesting to me that the name "Lib-NAW" means "white brick pavement." It speaks of the areas in our life that are rock solid, foundational in our occupation. But even these areas can rebel when we stop walking with the Lord. QUESTION - What is the significance of Edom in the Bible? | GotQuestions.org ANSWER - Edom was an ancient kingdom that is mainly associated with Esau and his descendants in the Bible. Being descendants of Abraham, the Edomites were related to the Israelites. But they did not always act as brothers. Located on the east side of the Arabah and extending down to the Dead Sea, Edom was first occupied by the Horites, who were later driven out by Esau’s descendants (M. G. Easton, Easton’s Bible Dictionary, New York: Harper & Brothers, 1893, entry for Edom). Numerous verses in the Bible equate the hill country of Seir with Edom, which would “suggest that Seir and Edom comprise an entity that should be viewed as one and the same in terms of their respective geographical locations” (Bruce Crew, “Did Edom’s Territories Extend West of Wadi Arabah?” Bible and Spade 15:1, 2002, p. 4). Interestingly, the name Edom means “red,” which is easily linked with Esau, who sold his birthright for red stew and thereby earned the name Edom (Genesis 25:30). In spite of the connection with Esau, many scholars believe that the kingdom of Edom was associated with red before Esau took control of it because of the red cliffs located in its area (W. Ewing, “Edom; Edomites,” Bible Study Tools, 1915, www.biblestudytools.com/encyclopedias/isbe/edom-edomites.html, accessed 3-29-20). Bozrah and Petra (or Sela) were notable cities in Edom, with Bozrah being the capital and central city of the kingdom. The nation of Edom existed before the Israelites left Egypt, and the Lord commanded the Israelites not to attempt to take the land from the Edomites as they passed through, since He had given the land to Esau (Deuteronomy 2:1–5). Moses and the Israelites asked permission to cross through the land of Edom on their journey out of Egypt, but they were refused passage by the Edomite king (Numbers 20:14–21). From this point on in the Bible, Edom is mentioned as Israel’s enemy, and the two nations fought frequently. Both Saul and David fought against the Edomites, with David conquering them and forcing them into labor (1 Samuel 14:47–48; 2 Samuel 8:13–14). During the reign of Jehoram, Edom rebelled against Judah and set up their own independent king (2 Kings 8:20–22). The Edomites continued to be a problem for the Israelites and even raided Judah after it fell to the Babylonians (Ezekiel 25:12–14). Because of Edom’s sin in raiding Judah and taking delight in Israel’s fall during the Babylonian Captivity, the Lord pronounced judgment on Edom (Jeremiah 49:7–22). God declared that Edom would be a wasteland, occupied only by wild animals (Malachi 1:2–5). This began to come to pass when Edom was pushed out of their land and taken over by the Nabateans (Craig Blaising, “Malachi,” Bible Knowledge Commentary: Old Testament, ed. by J. Walvoord and R. Zuck, David C. Cook, 1983. p. 1,576). God justly dealt with the Edomites because of their actions and attitude toward Israel. The book of Obadiah deals specifically with Edom’s judgment. The Edomites were proud (Obadiah 1:3), violent (verse 10), and apathetic to the destruction of Israel (verse 11), and God promised a reckoning. After the Edomites were driven from their land by the Nabateans, they migrated to the southern part of Israel and became known as Idumeans. Much later in biblical history, Herod the Great, an Idumean, appears on the scene. It was Herod who tried to kill the infant Jesus in Bethlehem—through Herod, the rebellion of Edom continued. In AD 70, the Idumeans joined the Israelites in their revolt against Rome, and they were wiped out when Jerusalem was destroyed. At that point, the descendants of Esau disappeared from human history, just as God had said. Although once a mighty kingdom among the red cliffs of its land, Edom was destroyed for its sin. It is the restored Israel who will one day possess the land of Edom and the “mountains of Esau” in the millennial kingdom of Christ (Obadiah 1:19–21). 2 Chronicles 21:9 Then Jehoram crossed over with his commanders and all his chariots with him. And he arose by night and struck down the Edomites who were surrounding him and the commanders of the chariots. JORAM'S FAILED ATTEMPT TO SUBDUE EDOM Then serves as a narrative hinge, marking a clear progression in the unfolding account, signalling that what follows is not an isolated episode, but a development that flows naturally out of what has already occurred. THEN moves the reader forward in time and action, indicating that events are advancing according to a purposeful sequence rather than happening at random. What appears to be a simple chronological marker actually underscores that God is quietly orchestrating events behind the scenes, advancing His agenda. As an aside Jehoram’s name means “Yahweh is exalted,” yet his life contradicted his name. Jehoram (Jehoram of Judah) crossed over with his commanders and all his chariots with him. See Joram's likely route (blue line --->) in the map above to Zair located south of the Dead Sea and at the northern border of Edom (apparently either inside Edom or on its northern frontier). Joram personally leades an elite force. Joram Escapes Edomite Encirclement And he arose by night and struck down the Edomites who were surrounding him and the commanders of the chariots. Chariots represented Judah’s best military assets, suggesting this was a serious, high-stakes attempt to crush the rebellion quickly and decisively. A night attack indicates a surprise night attack, likely intended to break an Edomite encirclement. Night assaults were risky but sometimes effective when an army was trapped or outmaneuvered. Joram's forces are encircled but he manages a breakout, but certainly not a decisive victory. Joram's breaking out and escaping of the Edomite death trap was ultimately a sign of God’s grace and faithfulness to David. Joram did not restore Judah's dominion and thus its control of Edom was effectively broken. Peter Pett: Jehoram (now Joram, a shortened form of the same name) went south to quell the rebellion, but seemingly with insufficient forces, with the result that he was outmaneuvered and surrounded by what was probably a much larger force of Edomites. Rather than recording it as a defeat, however, his annalists ignored that idea (in typical Near Eastern fashion) and described the heroic way in which, in a surprise night foray, by means of his chariot force he broke through the ranks of the enemy who considerably outnumbered him, thus allowing many of his people to escape with him. But the truth comes out in 2Ki 8:21 that these then ‘fled to their tents (homes)’, always a sign of defeat. In other words his defeated army dispersed. ‘Fled to their tents’ was a technical phrase brought forward from wilderness days. Caleb Nelson comments on the significance of the loss of Edom as a vassal state to Judah - Jehoram’s leadership cost Judah its most important vassal ally, and thus access not only to the Red Sea at Ezion Geber but also trade routes to Arabia. Ouch. God is at work for judgment in the lives of those who deliberately and passionately pursue wickedness. 2 Chronicles 21:10 So Edom revolted against Judah to this day. Then Libnah revolted at the same time against his rule, because he had forsaken the LORD God of his fathers. Libnah: Jos 21:13 2Ki 19:8 because: 2Ch 13:10 15:2 De 32:21 1Ki 11:31,33 Jer 2:13 Related Passage: 2 Kings 8:22+ So Edom revolted against Judah to this day. Then Libnah revolted at the same time. JORAM'S REIGN BEGINS TO LOSE POWER So Edom revolted against Judah to this day. - This is an important time phrase. It marks a decisive and lasting break in the relationship between the two nations. The revolt by Edom was not temporary or symbolic. It resulted in permanent independence, confirmed by the fact that the biblical writer can say to this day, which means as long as the historical memory of the author extends, Edom never returned to Judah’s rule. Or to say it more chronologically to this day means Edom’s rebellion that began under Jehoram remained unresolved throughout the entire historical period known to the Chronicler (recalling that Chronicles was written circa 450-425 B.C. roughly 400 years after Jehoram's evil reign) describing an enduring consequence of covenant unfaithfulness. Sin has consequences, sometimes immediate, but often also long lasting! (Oh, to be able to keep this truth in the forefront of my mind!) In short, Joram's military failure at Zair was not a minor setback but marked a turning point in Judah's history with enduring consequences. David
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Utley - This is the restoration of the legal status of idolatry. There have been two ways to translate. (1) in the mountains of Judah (most translations), "mountains" ‒ (2) in the cities of Judah (LXX, Vulgate), "cities" Both options would fit Ba'al worship, which was worshiped on natural high places and man made rock platforms which were in every village Ron Daniel - 21:11 Jehoram Leads Judah Astray. Ye-ho-RAWM's wicked heart soon seeped out to the people he ruled. It is really sad to read this when you remember that this king's father Jehoshaphat had "removed the high places and the Asherim" (2Chron. 17:6). Even his grandfather King Asa had, 2Chr. 14:3-4 ...removed the foreign altars and high places, tore down the sacred pillars, cut down the Asherim, and commanded Judah to seek the LORD God of their fathers and to observe the law and the commandment. But family tradition meant nothing to Ye-ho-RAWM. He reinstated all that his father and grandfather had removed. We see of course the necessity of each new generation, each new administration, seeking after the Lord. Laws which are righteously instituted may be repealed by an unrighteous man who follows him. A family given to godliness in this generation may be led astray by the next. Play the harlot (02181) zanah is a verb meaning to fornicate, to prostitute and refers to marital infidelity or unfaithfulness. It was word used elsewhere in the OT to describe prostitution (Lev 21:7, Pr 7:10). Many of the uses of zanah are figurative describing Israel 's (Jehovah's "wife") commission of "spiritual prostitution" by having "intercourse" so to speak with other gods (cp 1 Co 6:16). Indeed, idolatry is looked upon as prostitution (Isa 50:1-3; 54:6, 7, 8; Jer 2:1-3; 3:1ff; Hos 2:1ff; Jas 4:4+; Rev 2:4+). In addition zanah describes Israel’s improper relationships with other nations (Isa. 23:17; Ezek. 23:30; Nah. 3:4). "The thought seems to be of having relations with these nations for the sake of political and monetary benefit, although in the case of Nineveh the added element of alluring, deceitful tactics leading on to oppressive dominance is implied. A third figurative meaning is found in Isa 1:21, where the Israelites’ departure from God’s approved moral standards is called harlotry." (link to TWOT online) CLICK HERE TO SEE THE REMAINDER OF THIS LENGTHY DEFINITION High places (01116) bamah Six activities seem to be related to high places -- burning of incense, sacrificing, eating of sacrificial meals, praying, prostitution, child sacrifice (cf. bama in the valley, Je 7:31). The first use in Lev 26:30 is God's declaration to Israel "I will destroy your high places." In Dt 32:13 speaking of Jacob (Israel) He declared "He made him ride on the high places of the earth," so clearly some uses of bamah are not negative. In a similar use God says Israel "you will tread upon their (Israel's enemies') high places." Another positive use is Psalm 18:33 where David declared Jehovah "makes my feet like hinds' feet, And sets me upon my high places." (cp Hab 3:19 - NET Note = David "compares his agility in battle to the ability of a deer to negotiate rugged, high terrain without falling or being injured.", cp Isa 58:14) We see he effect of Israel's high places on Jehovah in Ps 78:58 = "For they provoked Him with their high places and aroused His jealousy with their graven images." A sad phrase that is repeated again and again (speaking of Israel) is "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper") that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes. Amen! Some kings like Hezekiah (1Ki 18:4, 2Chr 31:1, Isa 36:7) and Josiah (2Ki 23:4,8, 13, 15, 19-20, 2Chr 34:3 cp prophecy about Josiah 300 years earlier = 1Ki 13:2) did destroy the high places, but in Hezekiah's case his own son Manasseh rebuilt them (2Ki 21:1-2, 3, 2Chr 33:3) and in Josiah's case the people rebuilt them! We see the spiritual effect of high places on the people when King Jehoram (2Chr 21:5-10) "made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to play the harlot and led Judah astray." (2Chr 21:11) One of the most incredible (and saddest) verses in the OT (in my opinion) is "Then Solomon built a high place for Chemosh the detestable idol of Moab, on the mountain which is east of Jerusalem, and for Molech the detestable idol of the sons of Ammon." (1Ki 11:7, cp 1Ki 3:3 = Solomon had "half a heart" for God!) This was too much for Jehovah and He declared that the 12 tribes would be split as a result of Solomon's sin! Sin is costly. You may think you are getting away with it, but you are not! You may think you are the wisest man in the world (like Solomon) but you are really the most foolish (as Solomon was)! There was one high place that was not idolatrous (at least not at the outset) - "Then Solomon, and all the assembly with him, went to the high place which was at Gibeon; for God's tent of meeting was there, which Moses the servant of the LORD had made in the wilderness." (2Chr 1:3, cp 1Chr 16:39-40, 21:29). Bamah - 91v - Lev. 26:30; Num. 22:41; Num. 33:52; Deut. 32:13; Deut. 33:29; 1 Sam. 9:12; 1 Sam. 9:13; 1 Sam. 9:14; 1 Sam. 9:19; 1 Sam. 9:25; 1 Sam. 10:5; 1 Sam. 10:13; 2 Sam. 1:19; 2 Sam. 1:25; 2 Sam. 22:34; 1 Ki. 3:2; 1 Ki. 3:3; 1 Ki. 3:4; 1 Ki. 11:7; 1 Ki. 12:31; 1 Ki. 12:32; 1 Ki. 13:2; 1 Ki. 13:32; 1 Ki. 13:33; 1 Ki. 14:23; 1 Ki. 15:14; 1 Ki. 22:43; 2 Ki. 12:3; 2 Ki. 14:4; 2 Ki. 15:4; 2 Ki. 15:35; 2 Ki. 16:4; 2 Ki. 17:9; 2 Ki. 17:11; 2 Ki. 17:29; 2 Ki. 17:32; 2 Ki. 18:4; 2 Ki. 18:22; 2 Ki. 21:3; 2 Ki. 23:5; 2 Ki. 23:8; 2 Ki. 23:9; 2 Ki. 23:13; 2 Ki. 23:15; 2 Ki. 23:19; 2 Ki. 23:20; 1 Chr. 16:39; 1 Chr. 21:29; 2 Chr. 1:3; 2 Chr. 1:13; 2 Chr. 11:15; 2 Chr. 14:3; 2 Chr. 14:5; 2 Chr. 15:17; 2 Chr. 17:6; 2 Chr. 20:33; 2 Chr. 21:11; 2 Chr. 28:4; 2 Chr. 28:25; 2 Chr. 31:1; 2 Chr. 32:12; 2 Chr. 33:3; 2 Chr. 33:17; 2 Chr. 33:19; 2 Chr. 34:3; Job 9:8; Ps. 18:33; Ps. 78:58; Isa. 14:14; Isa. 15:2; Isa. 16:12; Isa. 36:7; Isa. 58:14; Jer. 7:31; Jer. 17:3; Jer. 19:5; Jer. 26:18; Jer. 32:35; Jer. 48:35; Ezek. 6:3; Ezek. 6:6; Ezek. 16:16; Ezek. 20:29; Ezek. 36:2; Hos. 10:8; Amos 4:13; Amos 7:9; Mic. 1:3; Mic. 1:5; Mic. 3:12; Hab. 3:19 Led astray (scattered, seduced)(05080) nadach meaning to banish, to drive away, to scatter. It is used in various ways to indicate the idea of forcefully removing, impelling, or driving out: of the dispersion, the scattering of Israel into exile (Dt. 30:1, 4; Jer 23:2, 3, 8, 9, Jer. 40:12; 43:5; 46:28; Mic. 4:6, Da 9:7 "have driven them", Isa 56:8 = "dispersed of Israel"); of driving out something in a figurative sense (Job 6:13); Zion herself was considered an outcast, one driven out (Jer. 30:17). Dt. 22:1 = "your countryman’s ox or his sheep straying away". It means to be impelled to do something, e.g., by the lure of idolatry and false gods (Dt. 4:19; 30:17); Pr. 7:21 = "With her many persuasions she entices him". Vine - "to drive out, banish, thrust, move." This word is found primarily in biblical Hebrew, although in late Hebrew it is used in the sense of "to beguile." Utley says nadach "means “thrust.” The false prophets (Dt 13:1) and supposedly covenant members (Dt 13:6) were trying to impel believers away from YHWH to other national gods. Nadach (cf. Dt 13:5, 12; 4:19; 2 Ki 17:21) is parallel to “entice” of Dt 13:6. It is interesting that this same Hebrew root is used to describe the exile (i.e., scattering). 2 Chronicles 21:12 Then a letter came to him from Elijah the prophet saying, “Thus says the LORD God of your father David, ‘Because you have not walked in the ways of Jehoshaphat your father and the ways of Asa king of Judah, Then a letter 2Ki 2:1 Jer 36:2,23,28-32 Eze 2:9,10 Da 5:5,25-29 Elijah the prophet. 2Ki 2:11 in the ways of Jehoshaphat: 2Ch 17:3,4 1Ki 22:43 in the ways of Asa: 2Ch 14:2-5 1Ki 15:11 ELIJAH'S CLEAR WARNING AND CERTAIN PROPHECY Then a letter came to him from Elijah the prophet saying, “Thus says the LORD God of your father David, ‘Because you have not walked in the ways of Jehoshaphat your father and the ways of Asa king of Judah - Regarding how Elijah could have sent this letter, see notes below. Note that Elijah holds Jehoram accountable for the light he had received from his grandfather King Asa and his father Jehoshaphat. He had no excuse for his apostasy.
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Utley - Elijah the prophet" The ministry of the prophet is covered much more intensively in 1 Kings 17 ‒ 2 Kgs. 2:14. This is the only mention of Elijah in all of Chronicles. He is used to intensify God's message. There is no record in Kings of Elijah dealing with Judean kings. Frederick Mabie: It should be noted that this is the only appearance of Elijah in Chronicles, whose ministry efforts noted in Kings are directed against the wicked ways of the northern kingdom’s Omride dynasty, particularly Ahab. However, Elijah’s prophetic activity in the northern kingdom does not preclude his engagement with Judean kings, particularly if a king’s actions (as here, cf. vv. 6, 13) mimic that of the northern kings. Elijah likely spent some time in the southern kingdom during his flight to Mount Horeb (1Ki 19:3). (The Expositor’s Bible Commentary Revised Edition – 1 and 2 Chronicles) August Konkel: Elijah was witness to the sins of Jehoram though not personally present in Judah. The letter recounts the sins of Jehoram: he walked in the ways of Israel, led Judah into unfaithfulness, and killed his brothers who were better than him. The indictment of the letter follows the theology of the Chronicler. Jehoram will lose his family and possessions and will personally die of a painful disease. The letter recounts the sins of Jehoram in the first part of the narrative and pronounces the judgment that unfolds against Jehoram in the second part of the account. (SEE The NIV Application Commentary on the Bible) (Multipart Video Series on 1-2 Chronicles) Thomas
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Utley - "the Arabs" This refers to nomadic tribes on the southern border of Palestine who were controlled by the Ethiopian rulers of Egypt (cf. 2 Chr. 14:9-15). Walton - invasion of Philistines and Arabs. The invasion here was probably a series of raids from the west (Philistines) and south (Arabs), from well-known enemies of Judah. From the context of the passage it may be assumed that the raid was in response to the vulnerable situation that Judah was in because of the Edomite rebellion.(IVP Background Commentary page 442-3) Ron Daniel - 2Chr 21:16-17 Philistines And Arabs Invade Judah. True to God's Word through Elijah's letter, the Lord brought the Philistines and Arabs against the nation of Judah. They were invaded, and Ye-ho-RAWM's wives, sons, and property were all taken from him. But God had postponed His judgment for a reason. He'd waited these years in order that Yeh-ho-aw-KHAWZ would be born. He was the one survivor that would carry on the kingly line of David, as we shall see in chapter 22. 2 Chronicles 21:17 and they came against Judah and invaded it, and carried away all the possessions found in the king’s house together with his sons and his wives, so that no son was left to him except Jehoahaz, the youngest of his sons. carried away: Heb. carried captive, Job 5:3,4 his sons : 2Ch 22:1 24:7 Jehoahaz: 2Ch 22:1, Ahaziah, 2Ch 22:6, Azariah ONLY ONE SON REMAINED And they came against Judah and invaded it, and carried away all the possessions found in the king’s house together with his sons and his wives, so that no son was left to him except Jehoahaz, the youngest of his sons - (Jehoahaz = “Yahweh has grasped / held” KNOWN IN 2 KINGS AS Ahaziah = “Yahweh has held / sustained”). Remember what is at stake here! It is the "lamp" of the Davidic Covenant, and this is the last flickering flame. All other royal sons were killed or carried away and only one male heir remained who was in the lineage of David, the lineage of the promised Messiah! The Davidic dynasty hung by a single thread (humanly speaking), but it was a "divinely" held single strand! And even with the preservation of Jehoahaz the threat is not over, for he will be killed within a year and will leave his infant son Joash who would be hidden for 6 years in the Temple under the protection of Jehoida (2Ch 22:11-12) while Athaliah ruled Judah. This son would be the only living male descenant of David! David
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Utley - The exact disease is not specified but it had to do with his bowels protruding. It is described as very painful and protracted. There are several Judean kings who suffered physical ailments because of their covenant disobedience. Asa ‒ 2 Chr. 16:12-14 Jehoram ‒ here Uzziah ‒ 2 Chr. 26:16-23 Disobedience has consequences (cf. Leviticus 26; Deuteronomy 28). YHWH is no respecter of persons. Sin affects all. Iain Duguid: His bowel sickness was humiliating and fatal (the exact illness is not specified). Ron Daniel - Ye-ho-RAWM suffered a long and miserable death, being smitten as Elijah had prophesied. When he finally died, it says that, 2Chr. 21:19 ...his people made no fire for him like the fire for his fathers. 2Chr. 21:20 ...and he departed with no one's regret Imagine being such a person that when you die, no one mourns your loss. As a pastor, I have done many different kinds of funerals. It is always very telling to see the impact that someone left on this earth. Sometimes the funeral is doubly depressing. First, that the person died, but second, that they made so little impact that there are only a few people at the memorial. You know, when Moses died, Deut. 34:8 ...the sons of Israel wept for Moses in the plains of Moab thirty days... I also remember a disciple in Joppa named Tabitha. Acts 9:36 ...this woman was abounding with deeds of kindness and charity which she continually did. When Peter arrived at the place where she'd died, they were... Acts 9:39 ...weeping and showing all the tunics and garments that (she) used to make while she was with them. She had left such a legacy of the works of her hands and the kindness of her heart that people mourned her death. They knew that humanity was poorer for the loss of her. Saints, I can't emphasize this enough: Make your life count. Make a difference. Invest in eternity by demonstrating God's love to humanity. Remember that the life you live now is the legacy you leave. 2 Chronicles 21:19 Now it came about in the course of time, at the end of two years, that his bowels came out because of his sickness and he died in great pain. And his people made no fire for him like the fire for his fathers. BGT καὶ ἐγένετο ἐξ ἡμερῶν εἰς ἡμέρας καὶ ὡς ἦλθεν καιρὸς τῶν ἡμερῶν ἡμέρας δύο ἐξῆλθεν ἡ κοιλία αὐτοῦ μετὰ τῆς νόσου καὶ ἀπέθανεν ἐν μαλακίᾳ πονηρᾷ καὶ οὐκ ἐποίησεν ὁ λαὸς αὐτοῦ ἐκφορὰν καθὼς ἐκφορὰν πατέρων αὐτοῦ LXE And it continued from day to day: and when the time of the days came to two years, his bowels fell out with the disease, and he died by a grievous distemper: and his people performed no funeral, like the funeral of his fathers. CSB This continued day after day until two full years passed. Then his intestines came out because of his disease, and he died from severe illnesses. But his people did not hold a fire in his honor like the fire in honor of his fathers. ESV In the course of time, at the end of two years, his bowels came out because of the disease, and he died in great agony. His people made no fire in his honor, like the fires made for his fathers. NIV In the course of time, at the end of the second year, his bowels came out because of the disease, and he died in great pain. His people made no fire in his honor, as they had for his fathers. NLT The disease grew worse and worse, and at the end of two years it caused his bowels to come out, and he died in agony. His people did not build a great funeral fire to honor him as they had done for his ancestors. fire: 2Ch 16:14 Jer 34:5 Related Passages: 2 Chronicles 16:14+ They buried him (KING ASA) in his own tomb which he had cut out for himself in the city of David, and they laid him in the resting place which he had filled with spices of various kinds blended by the perfumers’ art; and they made a very great fire for him. A KING'S PAINFUL DEATH WITHOUT HONOR Now it came about in the course of time, at the end of two years, that his bowels came out because of his sickness and he died in great pain - This is a horrible thought, but what Jehoram had done to Judah was just as horrible. He was the fountainhead of the gradual decline of Judah over the next (approximately) 250 years. And his people made no fire for him like the fire for his fathers. This customary honor was not given him and He was not even buried where kings normally were buried! Adam
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Utley - his people made no fire for him" This seems to refer to a special honorary bonfire, not cremation (cf. 2 Chr. 16:14). 2 Chronicles 21:20 clearly shows how unpopular he was as king. (1) no fire (i.e., Jer. 34:5), (2) no friends (3) no royal burial (cf. 2 Chr. 24:25; 26:23; 28:27; 33:20) Walton - fire in his honor. The funeral rites denied Jehoram were often quite elaborate and include the burning of spices in honor of the dead as well as a general lamentation and internment in the family tomb. The fire does not imply cremation of the body or an attempt to mask the odors associated with a diseased body, but was rather an expensive display of the king’s wealth. The practice is well known among Assyrian kings where it was used as an apotropaic ritual.(IVP Background Commentary page 443) 2 Chronicles 21:20 He was thirty-two years old when he became king, and he reigned in Jerusalem eight years; and he departed with no one’s regret, and they buried him in the city of David, but not in the tombs of the kings. Thirty and two: 2Ch 21:5 with no one’s regret 2Ch 23:21 Pr 10:7 Jer 22:18,28 GOOD RIDDANCE TO A GODLESS RULER He was thirty-two years old when he became king, and he reigned in Jerusalem eight years; and he departed with no one’s regret, and they buried him in the city of David, but not in the tombs of the kings - He is like a soldier who receives a dishonorable discharge and deservedly so! Jehoram was a bad king who received a just end! No one wished him to live any longer. He was hated while he lived, and neglected when he died. Jehoram’s life stands as a sober reminder that spiritual heritage cannot substitute for personal obedience. Though born into the Davidic line and surrounded by godly examples, he rejected the LORD, led Judah into corruption, and died in disgrace. Yet even in judgment, God’s faithfulness shines: the king was removed, but the covenant was preserved. God judges rebellion, but He never breaks His promises. Jehoram’s tragic end warns us that knowing about God is not the same as walking with God.