2 Chronicles 21:6

Translation
King James Version
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.
Ask
KJV (with Strong's)
And he walked H3212 in the way H1870 of the kings H4428 of Israel H3478, like as did H6213 the house H1004 of Ahab H256: for he had the daughter H1323 of Ahab H256 to wife H802: and he wrought H6213 that which was evil H7451 in the eyes H5869 of the LORD H3068.
Ask
Complete Jewish Bible
He lived after the example of the kings of Isra'el, as did the house of Ach'av; because he had married Ach'av's daughter; he did what was evil from ADONAI's perspective.
Ask
Berean Standard Bible
And Jehoram walked in the ways of the kings of Israel, just as the house of Ahab had done. For he married a daughter of Ahab and did evil in the sight of the LORD.
Ask
American Standard Version
And he walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab to wife: and he did that which was evil in the sight of Jehovah.
Ask
World English Bible Messianic
He walked in the way of the kings of Israel, as did the house of Ahab; for he had the daughter of Ahab as wife: and he did that which was evil in the sight of the LORD.
Ask
Geneva Bible (1599)
And he walked in the way of the Kings of Israel, as the house of Ahab had done: for he had the daughter of Ahab to wife, and he wrought euill in the eyes of the Lord.
Ask
Young's Literal Translation
and he walketh in the way of the kings of Israel, as did the house of Ahab, for a daughter of Ahab hath been to him for a wife, and he doth the evil thing in the eyes of Jehovah,
Ask
See also
2 Chronicles 18:12 Kings 8:181 Kings 12:281 Kings 12:30Nehemiah 13:25Nehemiah 13:261 Kings 16:25
See on the biblical-era map
The Reign of Jehoram
The Reign of Jehoram View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 11,631 of 31,102

Study This Verse

SUMMARY

Second Chronicles 21:6 succinctly captures the tragic spiritual trajectory of King Jehoram of Judah, son of the generally righteous Jehoshaphat. This pivotal verse reveals Jehoram's profound deviation from the covenantal faithfulness of his predecessors, as he deliberately adopted the idolatrous and wicked practices characteristic of the northern kingdom of Israel, specifically aligning himself with the notoriously corrupt house of Ahab. The text explicitly attributes this disastrous moral decline to his marriage to Athaliah, Ahab's daughter, culminating in the damning divine verdict that his actions were unequivocally "evil in the eyes of the LORD."

CONTEXT

  • Literary Context: This verse is strategically positioned within the Chronicler's narrative, marking a dramatic and tragic shift following the reign of Jehoshaphat (chapters 17-20), who largely sought the LORD and initiated significant reforms in Judah. Jehoram's ascension to the throne is immediately stained by his brutal fratricide, as he murdered his six brothers and some of the princes of Israel (2 Chronicles 21:2-4), establishing a dark tone for his reign. Verse 6 then provides the theological explanation for this inherent wickedness, directly linking it to his marriage alliance. The subsequent verses detail the severe consequences of his apostasy, including the successful revolts of Edom and Libnah, a devastating plague, and the invasion by Philistines and Arabs (2 Chronicles 21:8-17), culminating in his ignominious death and lack of proper burial (2 Chronicles 21:18-20). Thus, 2 Chronicles 21:6 serves as the pivotal theological diagnosis, explaining the spiritual root of the ensuing calamities that plagued Jehoram and Judah.
  • Historical & Cultural Context: The period of the divided monarchy was characterized by frequent conflict and occasional, often ill-advised, alliances between the Southern Kingdom of Judah and the Northern Kingdom of Israel. While Judah generally maintained the Davidic dynasty, albeit with varying degrees of faithfulness, Israel was marked by continuous dynastic instability and pervasive idolatry, particularly Baal worship, aggressively promoted by the Omride dynasty (Omri, Ahab, Ahaziah, Jehoram of Israel). The "house of Ahab," specifically King Ahab and Queen Jezebel, became infamous for introducing and enforcing Baal worship in Israel, drawing severe prophetic condemnation (e.g., 1 Kings 16:30-33). Political marriages were a common ancient Near Eastern practice for securing alliances and peace treaties. However, for a covenant-keeping king of Judah, marrying into an idolatrous royal family posed a profound spiritual danger, a risk explicitly warned against in Mosaic Law (e.g., Deuteronomy 7:3-4). Jehoshaphat's alliance with Ahab, solidified by Jehoram's marriage to Athaliah, was a strategic misstep that had devastating spiritual repercussions for Judah.
  • Key Themes: 2 Chronicles 21:6 powerfully highlights several recurring themes central to the Deuteronomistic history and the Chronicler's theological agenda. The primary theme is the corrupting influence of ungodly associations, especially through marriage, demonstrating how intimate relationships can profoundly derail one's spiritual trajectory and lead to national apostasy. Jehoram's alignment with "the way of the kings of Israel" underscores the theme of idolatry and covenant unfaithfulness, contrasting sharply with the divine expectation of adherence to the LORD's commands for a Davidic king. This verse also introduces the theme of divine displeasure and judgment, as Jehoram's actions are explicitly labeled "evil in the eyes of the LORD," signaling impending divine retribution and the consequences of disobedience. Furthermore, it reinforces the broader biblical principle that righteous leadership is crucial for national well-being, and conversely, wicked leadership invites divine discipline, a concept consistently illustrated throughout the books of Kings and Chronicles and the prophetic literature.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Walked (Hebrew, yâlak', H3212): This primitive root (H3212), while literally meaning "to go" or "to walk," is frequently employed metaphorically in biblical texts to describe one's conduct, lifestyle, or moral orientation. To "walk in the way" of someone or something signifies adopting their practices, principles, and overall manner of life. In this context, Jehoram's "walking" in the way of the kings of Israel implies a deliberate and comprehensive adoption of their idolatrous and ungodly patterns of kingship, representing a stark departure from the covenantal fidelity expected of a king in Judah.
  • House (Hebrew, bayith', H1004): Derived probably from בָּנָה (H1004), this term refers to a house in its greatest variation of applications, especially family or household. When combined with "Ahab," "house of Ahab" refers not merely to King Ahab personally, but to his entire dynasty and, by extension, the pervasive and egregious wickedness associated with it. The Omride dynasty, particularly under Ahab and Jezebel, was synonymous with the introduction and fervent promotion of Baal worship in Israel, a direct affront to the LORD. By explicitly linking Jehoram's conduct to the "house of Ahab," the Chronicler emphasizes the extreme nature of Jehoram's apostasy, portraying it as a descent into the deepest spiritual depravity known in Israelite history.
  • Evil (Hebrew, raʻ', H7451): This common Hebrew adjective (H7451) denotes something that is morally bad, wicked, displeasing, or harmful. When used in the phrase "evil in the eyes of the LORD," it signifies actions or conduct that violate God's moral law, His covenant stipulations, and His righteous character. It implies a profound offense against divine standards, incurring God's displeasure and often leading to judgment.

Verse Breakdown

  • "And he walked in the way of the kings of Israel": This opening clause immediately establishes Jehoram's spiritual deviation. Rather than adhering to the righteous example of his father Jehoshaphat or the covenantal path expected of a Davidic king, Jehoram adopted the idolatrous and unfaithful practices characteristic of the Northern Kingdom, which had consistently departed from the exclusive worship of the LORD. This indicates a complete shift in his allegiance and a rejection of Judah's unique covenant heritage.
  • "like as did the house of Ahab": This phrase intensifies the condemnation, specifying the particular "way" Jehoram embraced. The "house of Ahab" represents the pinnacle of wickedness and Baal worship in Israelite history, notorious for its aggressive promotion of idolatry and persecution of God's prophets. By aligning himself with this infamous dynasty, Jehoram not only adopted general idolatry but embraced a particularly virulent and offensive form of it, demonstrating a profound spiritual corruption.
  • "for he had the daughter of Ahab to wife": This crucial explanatory clause provides the direct cause for Jehoram's spiritual decline. His marriage to Athaliah, daughter of the wicked King Ahab and Queen Jezebel, was a political alliance that proved to be a spiritual catastrophe for Judah. Her influence, rooted in the Baal-worshipping traditions of her family, directly led Jehoram away from the LORD and into apostasy, powerfully illustrating the profound impact of intimate relationships on one's spiritual and moral life.
  • "and he wrought [that which was] evil in the eyes of the LORD": This concluding statement serves as the divine verdict on Jehoram's actions. It is a common biblical idiom signifying God's clear disapproval and judgment. His conduct was not merely politically expedient or socially acceptable, but morally reprehensible and a direct affront to the holy character of God. This phrase often precedes accounts of divine judgment or disciplinary action, foreshadowing the calamities that would befall Jehoram and Judah during his reign.

Literary Devices

The Chronicler employs several potent literary devices in 2 Chronicles 21:6 to convey the tragic depth of Jehoram's spiritual downfall. Contrast is immediately evident, as Jehoram's wicked "way" stands in stark opposition to the generally righteous "way" of his father, Jehoshaphat, and the ideal Davidic king. This highlights the tragic nature of his deviation from a godly heritage. The phrase "house of Ahab" functions as a powerful metonymy or synecdoche, where a part (Ahab's family/dynasty) stands for the whole (the epitome of Israelite wickedness and Baal worship), immediately signaling the depth of Jehoram's depravity without needing further elaboration. The verse also utilizes foreshadowing, as the explicit statement that Jehoram "wrought [that which was] evil in the eyes of the LORD" prepares the reader for the subsequent accounts of divine judgment and the disastrous events of his reign. Finally, the concluding phrase is a well-known idiom, a concise and impactful way to express divine condemnation, reinforcing the theological message that God is the ultimate judge of human conduct and that actions are measured against His perfect standard.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Chronicles 21:6 serves as a powerful theological warning against the dangers of compromise and the corrupting influence of unholy alliances. It underscores the biblical principle that our closest relationships, particularly marriage, have a profound impact on our spiritual trajectory. Jehoram's marriage to Athaliah, a daughter of the most wicked dynasty in Israel, directly led him to abandon the LORD and embrace idolatry, demonstrating that spiritual alignment is paramount in such unions. This verse also highlights the enduring theme of divine sovereignty and judgment; God observes and judges human conduct, and actions deemed "evil in His eyes" inevitably incur His displeasure and consequences. The Chronicler emphasizes that a king's spiritual state directly impacts the well-being of the nation, reinforcing the covenantal relationship between God, the king, and the people, and the grave responsibility of leadership.

REFLECTION AND APPLICATION

King Jehoram's story, encapsulated in 2 Chronicles 21:6, offers timeless and sobering lessons for believers today. It serves as a stark reminder of the profound influence our associations, particularly our most intimate relationships, can have on our spiritual and moral compass. Just as Athaliah's influence pulled Jehoram away from the path of his father, Jehoshaphat, and into deep apostasy, so too can negative or ungodly influences subtly, or overtly, derail our faithfulness to God. This verse challenges us to critically evaluate our closest relationships—friends, mentors, and especially a spouse—asking whether they draw us closer to Christ or tempt us towards compromise with worldly values and practices. It calls us to prioritize spiritual alignment and God's will in all our connections, recognizing that spiritual integrity is often forged or fractured in the crucible of our relationships. The call to "walk in the way of the LORD" demands intentionality in choosing influences that build us up in faith, rather than those that lead us to "wrought [that which was] evil in the eyes of the LORD."

Questions for Reflection

  • In what ways do my closest relationships, particularly my spouse or closest friends, influence my spiritual walk and moral choices?
  • What "ways of the kings of Israel" (i.e., worldly values, cultural norms, or sinful patterns) might I be unknowingly adopting or tolerating in my life?
  • How can I be more discerning about the influences I allow into my life to ensure they align with God's will and draw me closer to Him?
  • What practical steps can I take to ensure my actions and character are consistently pleasing "in the eyes of the LORD," even when faced with external pressures or temptations?

FAQ

Who was Jehoram's father, and why is this verse significant in light of his father's reign?

Answer: Jehoram's father was King Jehoshaphat, a generally righteous king of Judah who largely walked in the ways of the LORD and initiated reforms (see 2 Chronicles 17). This verse is profoundly significant because it marks a tragic and immediate deviation from his father's godly example. While Jehoshaphat himself made a problematic alliance with Ahab (see 2 Chronicles 18), Jehoram's marriage to Ahab's daughter, Athaliah, solidified this unholy alliance and directly led to his full embrace of Israelite idolatry. It highlights that even a godly heritage does not guarantee faithfulness in the next generation, and that the choices of individuals, particularly regarding their closest associations, can have devastating spiritual consequences for themselves and those they lead.

Why is the "house of Ahab" specifically mentioned as the standard for Jehoram's wickedness?

Answer: The "house of Ahab" (referring to King Ahab and Queen Jezebel) was the most notorious and egregious example of idolatry and wickedness in the Northern Kingdom of Israel. Ahab, influenced by his Phoenician wife Jezebel, actively promoted Baal worship, persecuted the prophets of the LORD, and committed various injustices (see 1 Kings 16:30-33 and 1 Kings 21). By stating that Jehoram "walked in the way of the kings of Israel, like as did the house of Ahab," the Chronicler uses a powerful literary shorthand to convey the extreme depth of Jehoram's apostasy. It signifies that his wickedness was not merely general unfaithfulness but an active embrace of the most offensive forms of idolatry and moral corruption known in Israel's history, making his actions particularly heinous "in the eyes of the LORD."

What was the role of Athaliah, Ahab's daughter, in Jehoram's reign and the subsequent history of Judah?

Answer: Athaliah was the daughter of King Ahab and Queen Jezebel of Israel, and her marriage to Jehoram was a political alliance forged by Jehoshaphat. As 2 Chronicles 21:6 explicitly states, she was the direct cause of Jehoram's spiritual downfall, influencing him to adopt the idolatrous practices of her family. Her influence was not limited to Jehoram's reign; after Jehoram's death and the brief reign of their son Ahaziah, Athaliah seized power for herself, murdering all the royal offspring except for the infant Joash, who was hidden (see 2 Chronicles 22:10-12). She reigned as queen for six years, continuing to promote Baal worship in Judah, before being overthrown and executed. Her presence highlights the destructive power of ungodly influence within a family and its potential to corrupt an entire kingdom, even threatening the Davidic line.

CHRIST-CENTERED FULFILLMENT

The tragic account of King Jehoram in 2 Chronicles 21:6, marked by his profound spiritual compromise and adoption of "the way of the kings of Israel" through an unholy alliance, stands in stark contrast to the perfect kingship of Jesus Christ. Jehoram's failure to maintain covenant fidelity, largely due to external corrupting influences, underscores humanity's inherent weakness and susceptibility to sin. Unlike Jehoram, who "wrought [that which was] evil in the eyes of the LORD," Jesus lived a life of absolute obedience, perfectly fulfilling the Law and always doing "those things that please Him" (John 8:29). He never compromised with the "ways of the world," even when tempted by Satan (Matthew 4:1-11), and His relationships were always pure and redemptive, leading others to God. The New Testament calls believers, as the new covenant community, to a similar separation from worldly influences, warning against being "unequally yoked" with unbelievers (2 Corinthians 6:14-18), echoing the Old Testament's warnings against unholy alliances. Christ, as the ultimate Lamb of God, took away the sin that Jehoram and all humanity "wrought" (John 1:29), offering redemption and the power to "walk in newness of life" (Romans 6:4), free from the corrupting influences that plagued Jehoram. He is the true King, whose reign is characterized by righteousness and unwavering faithfulness, offering a path for His followers to live lives pleasing to God, empowered by His Spirit.

Copy as

Commentary on 2 Chronicles 21 verses 1–11

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.
Copy as
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.
Copy as

Continue studying 2 Chronicles 21:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.