TRV
Translation
King James Version
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.
Complete Jewish Bible
Nevertheless, since that day Edom has remained free of Y'hudah's domination. Livnah revolted against him at the same time, because he had abandoned ADONAI the God of his ancestors.
Berean Standard Bible
So to this day Edom has been in rebellion against the hand of Judah. Likewise, Libnah rebelled against his rule at the same time, because Jehoram had forsaken the LORD, the God of his fathers.
American Standard Version
So Edom revolted from under the hand of Judah unto this day: then did Libnah revolt at the same time from under his hand, because he had forsaken Jehovah, the God of his fathers.
World English Bible Messianic
So Edom revolted from under the hand of Judah to this day: then Libnah revolted at the same time from under his hand, because he had forsaken the LORD, the God of his fathers.
Geneva Bible (1599)
But Edom rebelled from vnder the hande of Iudah vnto this day. then did Libnah rebell at the same time from vnder his hand, because he had forsaken the Lord God of his fathers.
Young's Literal Translation
and Edom revolteth from under the hand of Judah unto this day; then doth Libnah revolt at that time from under his hand, because he hath forsaken Jehovah, God of his fathers,
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In the KJVVerse 11,635 of 31,102
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Commentary on 2 Chronicles 21 verses 1–11
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 (Ch2 21:2), and it is said (Ch2 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 (Ch2 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, Deu 21:17. 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 (Ch2 17:7), are here called princes of Israel, as before fathers of Israel (Ch2 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 (Ch2 21:6), made high places, which the people were of themselves too forward to make, and did his utmost to set up idolatry again, Ch2 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, Rev 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 (Ch2 21:8), and, though he chastised them (Ch2 21:9), yet he could not reduce them, Ch2 21:10. 2. One of the cities of his own kingdom did so. Libnah revolted (Ch2 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, Ch2 21:7. These things we had before, Kg2 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, Psa 89:30, etc.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–11. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Second Chronicles 21:10 records a pivotal moment in the tumultuous reign of King Jehoram of Judah, detailing the significant revolts of Edom and Libnah. These rebellions are presented not merely as political setbacks but as direct and divinely ordained consequences of Jehoram's profound spiritual apostasy. The verse powerfully illustrates the principle of divine judgment, revealing how a king's unfaithfulness to the Lord God of his fathers directly led to the weakening of his kingdom, demonstrating the tangible repercussions of abandoning God's covenant.
CONTEXT
Literary Context: This verse is strategically placed within the tragic narrative of King Jehoram's reign, which stands in stark contrast to the righteous and prosperous rule of his father, King Jehoshaphat. The Chronicler meticulously highlights Jehoram's wickedness, including the abhorrent act of murdering his own brothers and adopting the idolatrous practices of the northern kingdom, largely influenced by his marriage to Athaliah, the daughter of Ahab and Jezebel (2 Chronicles 21:4-6). The revolts of Edom and Libnah in 2 Chronicles 21:10 are therefore presented not as isolated political misfortunes but as the inevitable outworking of divine judgment upon a king who "had forsaken the LORD God of his fathers." This sets the stage for Jehoram's subsequent suffering, including a severe illness and an ignominious end, as detailed later in the chapter (2 Chronicles 21:12-20). The Chronicler's narrative consistently emphasizes the direct correlation between a king's spiritual fidelity and the nation's well-being.
Historical & Cultural Context: Edom, located southeast of Judah, shared a complex and often adversarial history with Israel, tracing their lineage back to Esau, Jacob's elder brother. They had been subjugated by King David (2 Samuel 8:14) and remained under Judah's control, though they had briefly attempted to rebel previously during Jehoshaphat's time (2 Kings 8:20-22). Their permanent revolt under Jehoram signified a major loss of strategic and economic control for Judah, particularly over vital trade routes to the south. Libnah, conversely, was not a foreign nation but a fortified city within Judah itself, notably designated as a Levitical city (Joshua 21:13). Its revolt was thus an internal rebellion, indicating deep-seated unrest, a profound lack of loyalty within the kingdom, and a breakdown of central authority. This internal defection further underscores the severity of Jehoram's spiritual and political decline. The phrase "unto this day" in reference to Edom's revolt suggests that this newfound independence was lasting, serving as a testament to the enduring consequences of Jehoram's actions for the Chronicler's original audience.
Key Themes: The central theme powerfully illuminated by 2 Chronicles 21:10 is the consequences of apostasy. The verse explicitly states that the revolts occurred "because he had forsaken the LORD God of his fathers," thereby establishing a direct theological link between Jehoram's spiritual unfaithfulness and the kingdom's political and territorial decline. This reinforces the Chronicler's overarching theological agenda: that national prosperity and stability are directly contingent upon the king's and the nation's faithfulness to God's covenant. The verse also highlights divine judgment as a direct and tangible response to disobedience, echoing the covenant curses outlined in Deuteronomy 28. Furthermore, it underscores the accountability of leadership, demonstrating how Jehoram's personal spiritual failures had devastating national repercussions, leading to a significant loss of dominion and prestige for Judah. This narrative serves as a potent didactic lesson on the interconnectedness of spiritual fidelity and earthly well-being, a recurring motif throughout the entire book of 2 Chronicles.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its powerful message. Cause and Effect is the most prominent, explicitly stating that the revolts occurred "because he had forsaken the LORD God of his fathers," thereby establishing a clear and undeniable theological link between Jehoram's spiritual state and the kingdom's political decline. Parallelism is evident in the sequential mention of the Edomite and Libnah revolts, which occur "The same time," underscoring a simultaneous and unified consequence of Jehoram's actions, highlighting the comprehensive nature of the judgment. The phrase "unto this day" functions as a historical marker or chronological note, emphasizing the enduring nature of Edom's independence and serving as a lasting testament to the severity and long-term repercussions of Jehoram's reign. Furthermore, the narrative employs retribution theology, a pervasive theme in Chronicles, where immediate and tangible consequences (loss of territory, internal rebellion) are presented as direct divine judgment for a king's unfaithfulness. This makes the verse a concise yet potent summary of the Chronicler's theological perspective on righteous leadership and its impact on national destiny.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 21:10 powerfully articulates the foundational biblical principle that national and individual well-being are intrinsically linked to fidelity to God. Jehoram's reign serves as a stark negative example, demonstrating that turning away from the covenant God of one's heritage inevitably invites divine judgment and tangible consequences, such as loss of dominion and internal strife. This verse underscores the sovereignty of God in human affairs, revealing that even political and military setbacks are often orchestrated or permitted by Him as a direct response to spiritual rebellion. It highlights the profound responsibility of leaders, whose spiritual choices have far-reaching implications for those they govern, reinforcing the Chronicler's consistent emphasis on the importance of righteous kingship for the prosperity and stability of Judah.
REFLECTION AND APPLICATION
The historical account of Jehoram's reign and the explicit cause-and-effect stated in 2 Chronicles 21:10 offer profound lessons for contemporary believers. It serves as a potent reminder that our spiritual choices, whether as individuals or as communities, have tangible consequences in the real world. Just as Jehoram's deliberate abandonment of God led to the weakening of his kingdom and the loss of critical territories, so too can a departure from God's principles in our lives or in our societies lead to internal fragmentation, loss of peace, and diminished influence. This verse calls us to a radical faithfulness, recognizing that true security and flourishing come not from human strength, military might, or political shrewdness, but from an unwavering commitment to the Lord God of our fathers—the God of the covenant. It challenges us to examine our own hearts and the collective spiritual health of our communities, asking whether we are actively forsaking God through our choices and priorities, or diligently seeking His will and upholding His covenant.
Questions for Reflection
FAQ
Why is Jehoram's apostasy highlighted as the direct cause of these revolts?
Answer: The Chronicler's primary theological purpose is to demonstrate the direct correlation between the king's fidelity to God and the nation's well-being. Unlike the book of Kings, which focuses more on prophetic fulfillment and the reasons for the exile, Chronicles emphasizes the immediate, tangible consequences of obedience and disobedience within the covenant. By explicitly stating "because he had forsaken the LORD God of his fathers," the text attributes the political and military setbacks not to external forces or strategic errors, but to Jehoram's profound spiritual failure. This reinforces the idea that God is actively involved in the affairs of His people, holding leaders accountable for their spiritual integrity and demonstrating that true security comes from divine favor, not human strength alone. This serves as a didactic lesson for the post-exilic community, encouraging them to remain faithful to God for their restoration and prosperity (2 Chronicles 7:14).
What was the significance of Edom and Libnah revolting specifically?
Answer: The revolts of Edom and Libnah were highly significant because they represented both external and internal weakening of Judah's power, illustrating the comprehensive nature of divine judgment. Edom, a long-time adversary and a key part of Judah's dominion since David's time (2 Samuel 8:14), was strategically important for controlling trade routes and regional influence. Its successful and lasting revolt (indicated by "unto this day") signified a major blow to Judah's prestige, economic control, and military strength. Libnah, on the other hand, was a fortified city within Judah, and notably a Levitical city (Joshua 21:13). Its internal rebellion was even more telling, indicating a profound breakdown of loyalty, order, and spiritual integrity within the kingdom itself. This dual loss—external territory and internal control—underscored the comprehensive nature of the judgment brought about by Jehoram's spiritual apostasy, demonstrating that his unfaithfulness eroded the very foundations of his kingdom.
CHRIST-CENTERED FULFILLMENT
2 Chronicles 21:10, with its stark depiction of a king's apostasy leading to the loss of dominion and the fracturing of his kingdom, powerfully anticipates the ultimate need for a perfectly faithful King. Jehoram's failure to uphold the covenant, resulting in judgment and a diminished kingdom, highlights the inherent inability of human rulers to secure lasting peace and prosperity through their own efforts. This narrative points forward to Jesus Christ, the true and eternal King, who alone perfectly fulfills the covenant requirements. Unlike Jehoram, who "forsook the LORD God of his fathers," Jesus lived a life of absolute obedience to His Father, even to the point of death on the cross (Philippians 2:8). Through His perfect faithfulness, Christ reversed the curse of sin and apostasy, not losing dominion but gaining all authority in heaven and on earth (Matthew 28:18). Where Jehoram's unfaithfulness led to the revolt of Edom and Libnah, Christ's perfect obedience brings reconciliation and unity, drawing people from every "nation, tribe, people, and language" into His eternal kingdom (Revelation 7:9). He is the Lamb of God who takes away the sin of the world, dealing with the root cause of all human apostasy and its devastating consequences (John 1:29). Thus, 2 Chronicles 21:10, while a somber account of human failure, ultimately magnifies the glory of Christ, who perfectly embodies the faithfulness that Jehoram lacked and establishes a kingdom that will never be shaken (Hebrews 12:28).