2 Chronicles 21:13

KJV

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:

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:

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.

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.

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:

Commentary

### SUMMARY
2 Chronicles 21:13 delivers a scathing divine indictment against King Jehoram of Judah, articulating the profound transgressions that characterized his reign. This verse encapsulates the core reasons for God's impending judgment upon him, highlighting his radical departure from the righteous path of his forefathers by adopting the idolatrous practices of the Northern Kingdom of Israel, specifically those of the notoriously wicked house of Ahab, and compounding his spiritual apostasy with the brutal fratricide of his own brothers, who are explicitly stated to have been morally superior to him.

### CONTEXT
* **Literary Context:** This verse is part of a direct prophetic message from the prophet Elijah to King Jehoram, delivered posthumously via a written letter (or perhaps a prophecy recorded before Elijah's ascension, delivered at a later time). This letter, introduced in [2 Chronicles 21:12](/2_chronicles/21-12 "2 Chronicles 21:12 - Elijah's Letter to Jehoram"), serves as a divine pronouncement of judgment, detailing the specific sins that have provoked God's wrath. The immediate preceding verses establish Jehoram's wicked character from the outset of his reign, particularly his consolidation of power through the murder of his brothers ([2 Chronicles 21:4](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers")), and his marriage to Athaliah, daughter of King Ahab and Jezebel, which is explicitly noted as a source of his spiritual deviation ([2 Chronicles 21:6](/2_chronicles/21-6 "2 Chronicles 21:6 - Jehoram's Marriage to Athaliah")). The verse sets the stage for the severe and prolonged divine judgments that follow, including a devastating plague and the loss of his family and possessions, culminating in a painful and ignominious death ([2 Chronicles 21:14-19](/2_chronicles/21-14 "2 Chronicles 21:14-19 - Jehoram's Punishment and Death")).
* **Historical & Cultural Context:** King Jehoram reigned over Judah from approximately 848-841 BC. He was the son of the godly King Jehoshaphat, whose reign was marked by significant religious reforms and military strength. However, Jehoram chose a path diametrically opposed to his father's. His marriage to Athaliah, a princess from the Omride dynasty of the Northern Kingdom of Israel, was a politically motivated alliance that had disastrous spiritual consequences. The Omrides, particularly King Ahab and Queen Jezebel, were infamous for their aggressive promotion of Baal worship and persecution of Yahweh's prophets, making the "house of Ahab" a byword for extreme apostasy. Culturally, fratricide, while a brutal means of securing power, was condemned under Mosaic Law and seen as a grave offense against both human and divine order. The concept of "going a whoring" was a common biblical metaphor for spiritual unfaithfulness, portraying the 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 within 2 Chronicles and the broader biblical narrative. It highlights the **consequences of ungodly leadership**, demonstrating how a king's personal choices directly impact the spiritual and moral state of an entire nation, leading them into apostasy as Jehoram "made Judah and the inhabitants of Jerusalem to go a whoring." It underscores the theme of **covenant faithfulness and unfaithfulness**, where Judah's identity and prosperity were inextricably linked to their loyalty 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**, illustrating how alliances can corrupt spiritual purity. Furthermore, Jehoram's 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," reveal a profound moral depravity that God would not overlook, setting the stage for the severe judgment detailed in [2 Chronicles 21](/2_chronicles/21 "2 Chronicles 21 - Jehoram's Wicked Reign and Judgment").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **"whoring" (Hebrew, _zanah'_):** This verb, often translated as "to commit fornication" or "to prostitute oneself," is used here and throughout the Old Testament as a powerful and pervasive metaphor for spiritual unfaithfulness, specifically idolatry. It 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, 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.
* **"house of Ahab":** This phrase 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, persecution of Yahweh's prophets, and flagrant disregard for Mosaic Law (e.g., the incident with Naboth's vineyard in [1 Kings 21](/1_kings/21 "1 Kings 21 - Naboth's Vineyard")). 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 than thyself":** This stark phrase serves to intensify the condemnation of Jehoram's fratricide. It's not merely that he murdered his brothers, but that he murdered those who were morally or spiritually 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 injustice and wickedness of his act, making his sin all the more egregious in the eyes of God and the reader.

#### Verse Breakdown
* **"But hast walked in the way of the kings of Israel":** This clause immediately establishes Jehoram's deviation from the righteous path of the Davidic covenant. Unlike his father Jehoshaphat, who largely walked in the ways of the Lord, Jehoram adopted the patterns of the Northern Kingdom's kings, many of whom were notorious for their idolatry and unfaithfulness to Yahweh. This indicates a deliberate choice to abandon the spiritual heritage of Judah.
* **"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, likely Baal worship, 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 personal moral depravity to Jehoram's spiritual crimes. Beyond leading the nation into idolatry, he committed the heinous act of fratricide, murdering his own brothers. The explicit statement that they were "better than thyself" underscores the injustice and ruthlessness of his actions, suggesting that his motive was not merely political consolidation but a deep-seated wickedness 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. **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 in Israel's history. The phrase "better than thyself" functions as a stark **Contrast** and **Juxtaposition**, highlighting Jehoram's 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 Elijah, functions as a formal **Divine Indictment**, a legal-theological pronouncement of guilt and impending judgment. The cumulative effect of these devices is to paint a picture of profound wickedness and to justify the 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.

* [Deuteronomy 31:16](/deuteronomy/31-16 "Deuteronomy 31:16 - Warning Against Spiritual Whoredom")
* [1 Kings 16:30-33](/1_kings/16-30 "1 Kings 16:30-33 - Ahab's Wickedness and Baal Worship")
* [Proverbs 14:34](/proverbs/14-34 "Proverbs 14:34 - Righteousness Exalts a Nation")

### 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 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.

#### Questions for Reflection
* **In what ways might I, or those I influence, be "whoring" after things that compete with my devotion to God?**
* **How do my personal choices, especially in areas of 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?**
* **How does the explicit condemnation of fratricide in this verse speak to the importance of valuing human life and relationships, even within the context of spiritual failure?**

### 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](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers")). Furthermore, his marriage to Athaliah, the daughter of the notoriously wicked King Ahab and Queen Jezebel of Israel, led him to introduce and promote Baal worship and other idolatrous practices in Judah, actively leading the nation into spiritual apostasy, as highlighted in [2 Chronicles 21:6](/2_chronicles/21-6 "2 Chronicles 21:6 - Jehoram's Marriage and Apostasy").

**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](/1_kings/16-30 "1 Kings 16:30-33 - Ahab's Idolatry")). 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 fratricide, stands in stark 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 Son of David, is the ultimate King of Judah, who did not walk in the ways of wicked kings but perfectly embodied the will of God ([Hebrews 1:8-9](/hebrews/1-8 "Hebrews 1:8-9 - Christ's Righteous Scepter")). 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 bride to God ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church as Bride")). 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](/john/15-13 "John 15:13 - Greater Love Has No One Than This")). The judgment pronounced upon Jehoram foreshadows the ultimate divine judgment against all sin, but Christ, as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore that judgment on the cross, offering forgiveness and a new covenant where spiritual faithfulness is written on the heart, ensuring His people will never "go a whoring" again ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). Thus, Jehoram's failure serves as a dark backdrop against which the glorious and saving kingship of Jesus shines with even greater brilliance.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.