TRV
Translation
King James Version
Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication, and compelled Judah thereto.
KJV (with Strong's)
Moreover he made H6213 high places H1116 in the mountains H2022 of Judah H3063, and caused the inhabitants H3427 of Jerusalem H3389 to commit fornication H2181, and compelled H5080 Judah H3063 thereto.
Complete Jewish Bible
Moreover, he built high places in the hills of Y'hudah, caused the people living in Yerushalayim to prostitute themselves and drew Y'hudah away.
Berean Standard Bible
Jehoram had also built high places on the hills of Judah; he had caused the people of Jerusalem to prostitute themselves and had led Judah astray.
American Standard Version
Moreover he made high places in the mountains of Judah, and made the inhabitants of Jerusalem to play the harlot, and led Judah astray.
World English Bible Messianic
Moreover he made high places in the mountains of Judah, and made the inhabitants of Jerusalem to play the prostitute, and led Judah astray.
Geneva Bible (1599)
Moreouer hee made hie places in the mountaines of Iudah, and caused the inhabitants of Ierusalem to commit fornication, and compelled Iudah thereto.
Young's Literal Translation
also, he hath made high places in the mountains of Judah, and causeth the inhabitants of Jerusalem to commit whoredom, and compelleth Judah.
See also
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In the KJVVerse 11,636 of 31,102
Study This Verse
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
2 Chronicles 21:11 powerfully depicts King Jehoram's profound spiritual rebellion and its devastating consequences for Judah. Far from merely tolerating existing pagan practices, Jehoram actively established illicit worship sites, known as "high places," throughout the kingdom. He aggressively coerced the inhabitants of Jerusalem and the broader populace of Judah into spiritual unfaithfulness, metaphorically described as "fornication." This verse starkly highlights his radical deviation from the covenant with Yahweh and the righteous legacy of his father Jehoshaphat, thereby setting the stage for the severe divine judgment that would soon befall his reign and the nation.
CONTEXT
Literary Context: This verse is strategically placed within the chronicler's account of King Jehoram's reign, immediately following his brutal consolidation of power through the murder of his brothers 2 Chronicles 21:4. It marks a critical turning point in Judah's spiritual trajectory, shifting from the relative faithfulness seen under Jehoshaphat to outright apostasy. The chronicler meticulously emphasizes Jehoram's active role in leading the nation astray, drawing a sharp contrast with the reforms and devotion of his father 2 Chronicles 17:3-6 and grandfather Asa. The narrative flow of 2 Chronicles consistently highlights the direct correlation between the king's righteousness (or lack thereof) and the nation's spiritual and political fortunes, foreshadowing the divine judgment that would soon befall Jehoram and Judah, culminating in the invasion by the Philistines and Arabs and Jehoram's ignominious death 2 Chronicles 21:16-20.
Historical & Cultural Context: Jehoram reigned over Judah from approximately 848 to 841 BC. His reign was heavily influenced by his marriage to Athaliah, the daughter of King Ahab and Jezebel of Israel, who were infamous for their zealous promotion of Baal worship. The "high places" (Hebrew: bâmôt) were elevated cultic sites, often situated on hills or mountains, used for religious worship. While some may have initially been dedicated to Yahweh, they frequently incorporated pagan elements or were entirely devoted to foreign deities like Baal and Asherah. God had explicitly commanded Israel to destroy all such sites upon entering the Promised Land Deuteronomy 12:2-4, as they were centers of idolatry, syncretism, and often associated with immoral practices. Jehoram's construction and promotion of these high places represented a deliberate and defiant rejection of the Mosaic covenant and a full embrace of the Canaanite religious practices that God had strictly forbidden.
Key Themes: This verse powerfully contributes to several central themes in 2 Chronicles. Firstly, it underscores the theme of apostasy and idolatry, vividly demonstrating how a nation can be led away from God through the corrupting influence of ungodly leadership. Jehoram's actions were not passive tolerance but active coercion, forcing Judah into widespread spiritual rebellion. Secondly, it highlights the devastating impact of corrupt leadership. The chronicler consistently links the spiritual state of the nation to the character of its king, showing how Jehoram's personal unfaithfulness directly led to national sin and subsequent divine judgment. Thirdly, the concept of "spiritual fornication" emphasizes the theme of covenant disloyalty. Just as a marriage covenant demands exclusive faithfulness, God's covenant with Israel required exclusive devotion to Him. Turning to other gods was considered a profound betrayal, akin to adultery, a theme vividly explored in prophetic books like Hosea and Jeremiah. This verse sets the stage for the chronicler's recurring message: faithfulness to God brings blessing, while apostasy brings judgment.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey Jehoram's wickedness and its pervasive impact. The most prominent is Metaphor, specifically the use of "fornication" to describe spiritual unfaithfulness. This powerful imagery likens Israel's covenant relationship with God to a marriage, making their turning to other gods an act of adultery, emphasizing the profound betrayal and broken trust inherent in idolatry. There is also a strong sense of Contrast implicit in the chronicler's narrative, as Jehoram's actions stand in stark opposition to the righteous reigns of his predecessors, particularly Jehoshaphat, highlighting the depth of his apostasy and the tragic decline of the kingdom. The phrasing "caused... and compelled" suggests a form of Intensification or strong emphasis, underscoring the king's active and aggressive role in leading the nation astray, rather than merely allowing sin to flourish. Finally, the mention of "Jerusalem" and "Judah" can be seen as Synecdoche, where the parts (the capital city and the broader kingdom) represent the whole nation, indicating the widespread and comprehensive nature of the spiritual corruption.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 21:11 serves as a stark reminder of the profound consequences of covenant unfaithfulness and the immense responsibility of leadership. Theologically, it underscores God's unwavering expectation of exclusive worship from His people, viewing any deviation as a betrayal of the sacred covenant relationship, akin to spiritual adultery. It highlights the insidious nature of idolatry, which often begins with subtle compromises but can quickly escalate to widespread, state-sponsored apostasy. The verse also implicitly teaches about divine sovereignty and justice; such blatant disregard for God's commands inevitably invites His righteous judgment. The chronicler's emphasis on Jehoram's active role ("made," "caused," "compelled") illustrates that sin is not merely passive omission but often an active, destructive force, particularly when wielded by those in authority. This passage reinforces the biblical truth that true prosperity and stability for a nation are rooted in its faithfulness to God.
REFLECTION AND APPLICATION
This ancient account of King Jehoram's reign offers profound lessons for contemporary believers and leaders. It challenges us to examine our own lives for "high places"—any area where we might be tempted to give ultimate allegiance or devotion to something other than God, whether it be wealth, power, reputation, comfort, or even good causes that subtly usurp God's rightful place. The concept of "spiritual fornication" warns against syncretism, where we attempt to blend Christian faith with worldly values or practices that contradict God's truth, thereby diluting the purity of our devotion. For those in positions of leadership—whether in families, churches, businesses, or government—Jehoram's example is a sober reminder of the immense spiritual influence one wields. Our choices, whether for righteousness or rebellion, inevitably impact those under our care, and we are accountable for how we lead. Ultimately, this verse calls us to unwavering faithfulness to God alone, even when societal pressures or influential voices "compel" us toward compromise. Our ultimate allegiance must always be to the King of Kings, ensuring our worship and devotion remain undivided.
Questions for Reflection
FAQ
What were "high places" and why were they considered bad?
Answer: "High places" (Hebrew: bâmôt) were elevated sites, often on hills or mountains, used for religious worship. While some may have initially been used for Yahweh worship, they were primarily condemned because they fostered syncretism (mixing Yahweh worship with pagan practices), violated God's command for centralized worship at the Temple in Jerusalem Deuteronomy 12:5-7, and were frequently associated with the worship of foreign deities like Baal and Asherah, often involving immoral rituals. Their existence represented a direct challenge to God's exclusive claim on Israel's worship and a constant temptation to idolatry.
What does it mean that Jehoram "caused the inhabitants of Jerusalem to commit fornication"?
Answer: In this context, "fornication" is a powerful metaphor for spiritual unfaithfulness or idolatry. Just as a wife is to be exclusively faithful to her husband in a marriage covenant, Israel was bound by covenant to be exclusively faithful to Yahweh. When they turned to worship other gods or engaged in syncretistic practices, it was considered a profound act of spiritual adultery or "fornication." Jehoram actively promoted and enforced this spiritual betrayal, leading the people away from their covenant obligations to the one true God. This imagery is common in prophetic books, such as Hosea and Jeremiah.
How was Jehoram's reign different from his father Jehoshaphat's?
Answer: Jehoram's reign was a stark contrast to that of his father, Jehoshaphat. Jehoshaphat "sought the Lord with all his heart" 2 Chronicles 17:4 and initiated significant religious reforms, sending officials to teach the Law throughout Judah and removing some of the high places (though not all). In contrast, Jehoram actively reversed these reforms, building new high places, promoting pagan worship, and even coercing the people into idolatry. His reign was marked by violence (murdering his brothers), apostasy, and ultimately divine judgment, leading to the invasion of Judah and his own painful death, while Jehoshaphat's reign was characterized by seeking God and experiencing divine blessing and military success.
CHRIST-CENTERED FULFILLMENT
The egregious spiritual rebellion of King Jehoram, as depicted in 2 Chronicles 21:11, powerfully highlights humanity's persistent propensity for idolatry and the devastating consequences of unfaithful leadership. This narrative, steeped in the Old Covenant's demands for exclusive devotion to Yahweh, ultimately points to the profound need for a perfect King and a new covenant. Unlike Jehoram, who led his people into spiritual "fornication" and judgment, Jesus Christ is the perfectly faithful King, the true Son of David, who leads His people not into sin but into righteousness. He is the ultimate fulfillment of the Temple, rendering all "high places" obsolete because in Him, God's presence dwells fully among humanity John 1:14. Moreover, Christ's sacrificial death on the cross serves as the definitive atonement for all forms of spiritual "fornication" and idolatry, cleansing His people from their unfaithfulness and reconciling them to God Hebrews 9:11-14. Through His shed blood, He establishes a new covenant, calling His church to be a pure and faithful bride, wholly devoted to Him Ephesians 5:25-27; Revelation 19:7-9. Thus, Jehoram's failure underscores the absolute necessity and glorious sufficiency of Christ, who alone can truly deliver His people from the grip of sin and lead them in perfect faithfulness to God.