2 Chronicles 21:13

Translation
King James Version
But hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab, and also hast slain thy brethren of thy father's house, which were better than thyself:
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KJV (with Strong's)
But hast walked H3212 in the way H1870 of the kings H4428 of Israel H3478, and hast made Judah H3063 and the inhabitants H3427 of Jerusalem H3389 to go a whoring H2181, like to the whoredoms H2181 of the house H1004 of Ahab H256, and also hast slain H2026 thy brethren H251 of thy father's H1 house H1004, which were better H2896 than thyself:
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Complete Jewish Bible
Instead you have lived by the example of the kings of Isra'el and have caused Y'hudah and the people living in Yerushalayim to prostitute themselves, just as the house of Ach'av caused [Isra'el] to prostitute themselves. Moreover, you killed your brothers from your father's house, men better than you.
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Berean Standard Bible
but you have walked in the ways of the kings of Israel and have caused Judah and the people of Jerusalem to prostitute themselves, just as the house of Ahab prostituted itself. You have also killed your brothers, your father’s family, who were better than you.
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American Standard Version
but hast walked in the way of the kings of Israel, and hast made Judah and the inhabitants of Jerusalem to play the harlot, like as the house of Ahab did, and also hast slain thy brethren of thy father’s house, who were better than thyself:
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World English Bible Messianic
but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the prostitute, like the house of Ahab did, and also have slain your brothers of your father’s house, who were better than yourself:
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Geneva Bible (1599)
But hast walked in the way of the kings of Israel, and hast made Iudah and the inhabitantes of Ierusalem to go a whoring, as the house of Ahab went a whoring, and hast also slaine thy brethre of thy fathers house, which were better then thou,
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Young's Literal Translation
and thou dost walk in the way of the kings of Israel, and dost cause Judah and the inhabitants of Jerusalem to commit whoredom like the whoredoms of the house of Ahab, and also thy brethren, the house of thy father, who are better than thyself, thou hast slain;
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See also
2 Chronicles 21:42 Chronicles 21:112 Chronicles 21:61 Kings 16:301 Kings 16:33Jeremiah 3:8Jeremiah 3:9
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The Reign of Jehoram
The Reign of Jehoram View full PDF

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In the KJVVerse 11,638 of 31,102

Study This Verse

SUMMARY

2 Chronicles 21:13 delivers a searing divine indictment against King Jehoram of Judah, meticulously detailing the profound transgressions that defined his reign and provoked God's wrath. This verse encapsulates the core reasons for the impending judgment, highlighting his radical departure from the righteous path of his forefathers by embracing the idolatrous practices of the Northern Kingdom of Israel, specifically those associated with the notoriously wicked house of Ahab. Compounding his spiritual apostasy, Jehoram is further condemned for the brutal fratricide of his own brothers, who are explicitly stated to have been morally and spiritually superior to him, underscoring his deep depravity.

CONTEXT

  • Literary Context: This verse is a pivotal component of a direct prophetic message from Elijah to King Jehoram, uniquely delivered via a written letter after Elijah's ascension (2 Chronicles 21:12). This letter functions as a formal divine pronouncement of judgment, articulating the precise sins that have incited God's severe displeasure. The narrative immediately preceding this verse establishes Jehoram's wicked character from the very inception of his reign, particularly his ruthless consolidation of power through the murder of his brothers (2 Chronicles 21:4) and his ill-fated marriage to Athaliah, daughter of King Ahab and Jezebel, which is explicitly identified as the primary catalyst for his spiritual deviation (2 Chronicles 21:6). Consequently, 2 Chronicles 21:13 serves as the theological justification for the severe and prolonged divine judgments that follow, including a devastating plague, the loss of his family and possessions, and ultimately, a painful and ignominious death (2 Chronicles 21:14-19).
  • Historical & Cultural Context: King Jehoram's reign over Judah, roughly from 848-841 BC, occurred during a tumultuous period in the divided monarchy. He was the son of the godly King Jehoshaphat, whose reign was largely characterized by significant religious reforms and military strength. However, Jehoram consciously chose a path diametrically opposed to his father's righteous example. His marriage to Athaliah, a princess from the infamous Omride dynasty of the Northern Kingdom of Israel, was a politically motivated alliance that proved spiritually catastrophic. The Omrides, particularly King Ahab and Queen Jezebel, were notorious throughout Israelite history for their aggressive promotion of Baal worship, their persecution of Yahweh's prophets, and their general disregard for the Mosaic Law, making the "house of Ahab" a byword for extreme apostasy. Culturally, fratricide, while occasionally employed as a brutal means of securing power in ancient Near Eastern monarchies, was unequivocally condemned under Mosaic Law and viewed as a grave offense against both human and divine order. The concept of "going a whoring" was a deeply ingrained biblical metaphor for spiritual unfaithfulness, portraying the sacred covenant relationship between God and Israel as a marriage, where idolatry was akin to adultery.
  • Key Themes: This verse powerfully contributes to several overarching themes evident throughout 2 Chronicles and the broader biblical narrative. It starkly illustrates the consequences of ungodly leadership, demonstrating how a king's personal choices directly corrupt the spiritual and moral fabric of an entire nation, leading them into apostasy as Jehoram "made Judah and the inhabitants of Jerusalem to go a whoring." It profoundly underscores the theme of covenant faithfulness and unfaithfulness, revealing that Judah's identity, security, and prosperity were inextricably linked to their loyal adherence to Yahweh, a covenant Jehoram flagrantly violated. The explicit comparison to the "whoredoms of the house of Ahab" emphasizes the insidious danger of foreign influence and idolatry, vividly illustrating how political alliances can tragically corrupt spiritual purity. Furthermore, Jehoram's heinous act of fratricide underscores the theme of divine justice and accountability, particularly for those in positions of authority. His actions, which included slaying his brothers who were "better than thyself," expose a profound moral depravity that God would not overlook, setting the stage for the severe judgment detailed throughout 2 Chronicles 21.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • whoring (Hebrew, zânâh', H2181): This verb, often translated as "to commit fornication" or "to prostitute oneself," is employed here and throughout the Old Testament as a powerful and pervasive metaphor for spiritual unfaithfulness, specifically idolatry. It vividly portrays the covenant relationship between God and His people as a sacred marriage. When Israel or Judah turned to other gods, they were metaphorically "whoring" after them, thereby betraying their divine husband. The use of this term emphasizes the deep personal betrayal and spiritual adultery inherent in Jehoram's leading Judah into idolatry, highlighting the intimate and exclusive nature of God's demand for worship.
  • Ahab (Hebrew, ʼAchʼâb', H256): This name is not merely a genealogical reference but a potent symbol of extreme wickedness and apostasy in Israelite history. King Ahab and Queen Jezebel, rulers of the Northern Kingdom, were notorious for their aggressive promotion of Baal worship, their persecution of Yahweh's prophets, and their flagrant disregard for Mosaic Law (e.g., the incident with Naboth's vineyard in 1 Kings 21). By comparing Jehoram's actions to the "whoredoms of the house of Ahab," the text delivers a damning indictment, indicating that Jehoram's depravity reached the lowest depths of Israel's spiritual decline, directly importing the worst of the Northern Kingdom's religious corruption into Judah.
  • better (Hebrew, ṭôwb', H2896): This stark adjective, meaning "good" or "superior," serves to intensify the condemnation of Jehoram's fratricide. It is not merely that he murdered his brothers, but that he murdered those who were morally, spiritually, or even politically superior to him. This highlights Jehoram's profound depravity, ruthlessness, and perhaps an insecurity that led him to eliminate any potential rivals or moral contrasts. It underscores the egregious injustice and wickedness of his act, making his sin all the more offensive in the eyes of God and the reader.

Verse Breakdown

  • "But hast walked in the way of the kings of Israel": This initial clause immediately establishes Jehoram's radical deviation from the righteous path of the Davidic covenant. Unlike his father Jehoshaphat, who largely walked in the ways of the Lord, Jehoram deliberately adopted the patterns of the Northern Kingdom's kings, many of whom were notorious for their persistent idolatry and unfaithfulness to Yahweh. This indicates a conscious and defiant choice to abandon the spiritual heritage of Judah and embrace apostasy.
  • "and hast made Judah and the inhabitants of Jerusalem to go a whoring, like to the whoredoms of the house of Ahab": This is the core accusation of spiritual apostasy. Jehoram is not merely a passive participant in idolatry; he actively "made" or caused his people to engage in spiritual "whoring." This refers to his promotion of foreign gods and practices, most likely Baal worship, directly mirroring the specific, egregious idolatry championed by Ahab and Jezebel. It highlights his direct responsibility for the nation's spiritual decline and the breaking of their covenant with God.
  • "and also hast slain thy brethren of thy father's house, [which were] better than thyself": This clause adds a layer of heinous personal moral depravity to Jehoram's spiritual crimes. Beyond leading the nation into idolatry, he committed the unspeakable act of fratricide, murdering his own brothers. The explicit statement that they were "better than thyself" underscores the injustice, ruthlessness, and profound wickedness of his actions, suggesting that his motive was not merely political consolidation but a deep-seated evil that sought to eliminate any who might challenge his authority or moral standing.

Literary Devices

The verse employs several powerful literary devices to convey its message of divine condemnation with maximum impact. Metaphor is central, particularly in the phrase "go a whoring," which vividly portrays idolatry as spiritual adultery, emphasizing the intimate and exclusive nature of God's covenant relationship with His people. This is immediately followed by a Simile, "like to the whoredoms of the house of Ahab," which amplifies the severity of Judah's apostasy by drawing a direct comparison to the most infamous period of idolatry and wickedness in Israel's history. The phrase "better than thyself" functions as a stark Contrast and Juxtaposition, highlighting Jehoram's profound moral depravity by comparing him unfavorably to his murdered brothers, thereby intensifying the condemnation of his fratricide. The entire verse, delivered as a direct address from the prophet Elijah, functions as a formal Divine Indictment, a legal-theological pronouncement of guilt and impending judgment, setting the stage for the swift and severe divine retribution that follows.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Chronicles 21:13 stands as a powerful testament to God's unwavering commitment to His covenant and His righteous judgment against sin, particularly when perpetrated by those in positions of leadership. The theological implications are profound: God holds leaders to a higher standard, as their choices directly impact the spiritual well-being of the people under their charge. Jehoram's actions demonstrate that outward religious heritage (being the son of Jehoshaphat) does not guarantee inner faithfulness. His "whoring" after foreign gods underscores the biblical understanding of idolatry not merely as a ritualistic act but as a profound betrayal of the exclusive relationship God desires with His people. Furthermore, the inclusion of fratricide alongside spiritual apostasy highlights that God's moral law encompasses both vertical (God-human) and horizontal (human-human) dimensions, and violations of either are equally offensive. The verse serves as a stark reminder that sin, whether spiritual or moral, carries severe consequences, demonstrating God's justice in holding individuals accountable for their actions.

REFLECTION AND APPLICATION

This verse serves as a sobering cautionary tale, particularly for those entrusted with influence, whether in a family, community, or national context. Jehoram's story reminds us that personal choices, especially those made by leaders, have far-reaching consequences, capable of leading entire communities astray. His precipitous descent into idolatry and violence, despite his godly heritage, underscores the constant need for vigilance against spiritual compromise and the insidious nature of sin. For us today, "going a whoring" might not involve literal Baal worship, but it can manifest as prioritizing anything—money, power, reputation, comfort, or even good causes—above our singular devotion to God. It challenges us to examine what truly holds our ultimate allegiance and whether our actions are leading those around us closer to or further from God. The judgment on Jehoram also highlights God's unwavering justice and accountability, urging us to live with integrity, knowing that our hidden choices and public actions are seen by God and have eternal implications, both for ourselves and for those we influence.

Questions for Reflection

  • In what ways might I, or those I influence, be "whoring" after things that compete with my singular devotion to God?
  • How do my personal choices, especially in areas of leadership or influence, impact the spiritual well-being of those around me?
  • What "houses of Ahab" (i.e., pervasive cultural or societal norms contrary to God's word) might I be unknowingly embracing or promoting in my life or community?
  • How does the explicit condemnation of fratricide in this verse speak to the importance of valuing human life and cultivating righteous relationships, even within the context of spiritual struggle?

FAQ

Who was King Jehoram and why was he considered so wicked?

Answer: King Jehoram was the son of the righteous King Jehoshaphat of Judah. His wickedness stemmed from a radical departure from his father's godly example and Judah's covenant with Yahweh. His reign began with a brutal act of fratricide, murdering all his brothers to consolidate power (2 Chronicles 21:4). Furthermore, his marriage to Athaliah, the daughter of the notoriously wicked King Ahab and Queen Jezebel of Israel, led him to introduce and actively promote Baal worship and other idolatrous practices in Judah, thereby leading the nation into profound spiritual apostasy, as highlighted in 2 Chronicles 21:6.

What does it mean for Judah to "go a whoring" in this context?

Answer: In biblical language, particularly in the Old Testament prophets, "going a whoring" (Hebrew: zanah) is a powerful and frequently used metaphor for spiritual unfaithfulness or idolatry. It portrays the covenant relationship between God and His people (Israel/Judah) as a sacred marriage. When the people turned away from Yahweh to worship foreign gods or engage in their practices, they were seen as committing spiritual adultery, betraying their divine "husband." In Jehoram's case, he actively led Judah into this spiritual betrayal by promoting the worship of Baal and Asherah, which were central to the "whoredoms of the house of Ahab."

Why is the "house of Ahab" specifically mentioned as a comparison?

Answer: The "house of Ahab" refers to the royal dynasty of King Ahab and Queen Jezebel in the Northern Kingdom of Israel, which was infamous for its extreme wickedness and aggressive promotion of Baal worship. Ahab's reign marked a low point in Israel's spiritual history, characterized by widespread idolatry, persecution of Yahweh's prophets, and moral corruption (1 Kings 16:30-33). By explicitly comparing Jehoram's actions to the "whoredoms of the house of Ahab," the prophet Elijah's message underscores the severity and depth of Jehoram's apostasy, indicating that Judah, under his leadership, had descended to the same notorious level of spiritual depravity as the worst of the Northern Kingdom.

CHRIST-CENTERED FULFILLMENT

The tragic reign of King Jehoram, characterized by spiritual "whoring" and brutal fratricide, stands in stark and profound contrast to the perfect, faithful, and self-sacrificial reign of Jesus Christ. Jehoram, a king of Judah, failed utterly to lead God's people in righteousness, instead actively enticing them into idolatry and shedding innocent blood. This profound failure highlights humanity's desperate need for a true and righteous King who will not lead His people astray but will perfectly fulfill the covenant. Jesus, the ultimate Son of David, is the King of Judah who did not walk in the ways of wicked kings but perfectly embodied the will of God, ruling with a scepter of righteousness (Hebrews 1:8-9). Unlike Jehoram, who made his people "go a whoring," Christ came to cleanse His people from all spiritual idolatry and unfaithfulness, presenting them as a pure and spotless bride to God (Ephesians 5:25-27). Jehoram's fratricide, the slaying of those "better than thyself," is antithetical to Christ, who, though infinitely superior, willingly laid down His life for His "brethren," humanity, to reconcile them to God (John 15:13). The judgment pronounced upon Jehoram foreshadows the ultimate divine judgment against all sin, but Christ, as the Lamb of God, bore that judgment on the cross, offering forgiveness and establishing a new covenant where spiritual faithfulness is written on the heart, ensuring His people will never "go a whoring" after other gods again (Jeremiah 31:33). Thus, Jehoram's catastrophic failure serves as a dark backdrop against which the glorious and saving kingship of Jesus shines with even greater brilliance.

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Commentary on 2 Chronicles 21 verses 12–20

I. II. Main points1. 2. Sub-points

Here we have, I. A warning from God sent to Jehoram by a writing from Elijah the prophet. By this it appears that Jehoram came to the throne, and showed himself what he was before Elijah's translation. It is true we find Elisha attending Jehoshaphat, and described as pouring water on the hands of Elijah, after the story of Elijah's translation (Kg2 3:11); but that might be, and that description might be given of him, while Elijah was yet on earth: and it is certain that that history is put out of its proper place, for we read of Jehoshaphat's death, and Jehoram's coming to the crown, before we read of Elijah's translation, Kg1 22:50. We will suppose that the time of his departure was at hand, so that he could not go in person to Jehoram; but that, hearing of his great wickedness in murdering his brethren, he left this writing it is probable with Elisha, to be sent him by the first opportunity, that it might either be a means to reclaim him or a witness against him that he was fairly told what would be in the end hereof. The message is sent him in the name of the Lord God of David his father (Ch2 21:12), upbraiding him with his relation to David as that which, though it was his honour, was an aggravation of his degeneracy. 1. His crimes are plainly charged upon him - his departure from the good ways of God, in which he had been educated, and which he had been directed and encouraged to walk in by the example of his good father and grandfather, who lived and died in peace and honour (Ch2 21:12) - his conformity to the ways of the house of Ahab, that impious scandalous family - his setting up and enforcing idolatry in his kingdom - and his murdering his brethren because they were better than himself, Ch2 21:13. These are the heads of the indictment against him. 2. Judgment is given against him for these crimes; he is plainly told that his sin should certainly be the ruin, (1.) Of his kingdom and family (Ch2 21:14): "With a heavy stroke, even that of war and captivity, will the Lord smite thy people and thy children," etc. Bad men bring God's judgments upon all about them. His people justly suffer because they had complied with his idolatry, and his wives because they had drawn him to it. (2.) Of his health and life: "Thou shalt have great sickness, very painful and tedious, and at last mortal," Ch2 21:15. This he is warned of before, that his blood might be upon his own head, the watchman having delivered his soul; and that when these things so particularly foretold, came to pass, it might appear that they did not come by chance, but as the punishment of his sins, and were so intended. And now if, as he had learned of Ahab to do wickedly, he had but learned even of Ahab to humble himself upon the receipt of this threatening message from Elijah - if, like (Kg1 21:27), he had rent his clothes, put on sackcloth, and fasted - who knows but, like him, he might have obtained at least a reprieve? But it does not appear that he took any notice of it; he threw it by as waste-paper; Elijah seemed to him as one that mocked. But those that will not believe shall feel.

II. The threatened judgments brought upon him because he slighted the warning. No marvel that hardened sinners are not frightened from sin and to repentance by the threatenings of misery in another world, which is future and out of sight, when the certain prospect of misery in this world, the sinking of their estates and the ruin of their healths, will not restrain them from vicious courses.

1.See Jehoram here stripped of all his comforts. God stirred up the spirit of his neighbours against him, who had loved and feared Jehoshaphat, but hated and despised him, looking upon it as a scandalous thing for a nation to change their gods. Some occasion or other they took to quarrel with him, invaded his country, but, as it should seem, fought neither against small nor great, but the king's house only; they made directly to that, and carried away all the substance that was found in it. No mention is made of their carrying any away captive but the king's wives and his sons, Ch2 21:17. Thus God made it evident that the controversy was with him and his house. Here it is only said, They carried away his sons; but we find (Ch2 22:1) that they slew them all. Blood for blood. He had slain all his brethren, to strengthen himself; and now all his sons are slain but one, and so he is weakened. If he had not been of the house of David, that one would not have escaped. When Jeroboam's house, and Baasha's, and Ahab's, were destroyed, there was none left; but David's house must not be wholly extirpated, though sometimes wretchedly degenerated, because a blessing was in it, no less a blessing than that of the Messiah.

2.See him tormented with sore diseases and of long continuance, such as were threatened in the law against those that would not fear the Lord their God, Deu 28:58, Deu 28:59. His disease was very grievous. It lay in his bowels, producing a continual griping, and with this there was a complication of other sore diseases. The affliction was moreover very tedious. Two years he continued ill, and could get no relief; for the disease was incurable, though he was in the prime of life, not forty years old. Asa, whose heart was perfect with God though in some instances he stepped aside, was diseased only in his feet; but Jehoram, whose heart was wicked, was struck in his inwards, and he that had no bowels of compassion towards his brethren was so plagued in his bowels that they fell out. Even good men, and those who are very dear to God, may be afflicted with diseases of this kind; but to them they are fatherly chastisements, and by the support of divine consolations the soul may dwell at ease even then when the body lies in pain. These sore diseases seized him just after his house was plundered and his wives and children were carried away. (1.) Perhaps his grief and anguish of mind for that calamity might occasion his sickness, or at least contribute to the heightening of it. (2.) By this sickness he was disabled to do any thing for the recovery of them or the revenge of the injury done him. (3.) It added, no doubt, very much to his grief, in his sickness, that he was deprived of the society of his wives and children and that all the substance of his house was carried away. To be sick and poor, sick and solitary, but especially to be sick and in sin, sick and under the curse of God, sick and destitute of grace to bear the affliction, and of comfort to counter-balance it - is a most deplorable case.

3.See him buried in disgrace. He reigned but eight years, and then departed without being desired, Ch2 21:20. Nobody valued him while he lived, none lamented him when he died, but all wished that no greater loss might ever come to Jerusalem. To show what little affection or respect they had for him, they would not bury him in the sepulchres of the kings, as thinking him unworthy to be numbered among them who had governed so ill. The excluding of his body from the sepulchres of his fathers might be ordered by Providence as an intimation of the everlasting separation of the souls of the wicked after death, from the spirits of just men. This further disgrace they put upon him, that they made no burning for him, like the burning of his fathers, Ch2 21:19. His memory was far from being sweet and precious to them, and therefore they did not honour it with any sweet odours or precious spices, though we may suppose that his dead body, after so long and loathsome a disease, needed something to perfume it. The generality of the people, though prone to idolatry, yet had no true kindness for their idolatrous kings. Wickedness and profaneness make men despicable even in the eyes of those who have but little religion themselves, while natural conscience itself often gives honour to those who are truly pious. Those that despise God shall be lightly esteemed, as Jehoram was.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–20. 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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