TRV
Translation
King James Version
He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.
Complete Jewish Bible
and he lived his life by their advice. With Y'horam the son of Ach'av, king of Isra'el, he went to war against Haza'el king of Aram at Ramot-Gil'ad, where the Aramim wounded Yoram.
Berean Standard Bible
Ahaziah also followed their counsel and went with Joram son of Ahab king of Israel to fight against Hazael king of Aram at Ramoth-gilead. But the Arameans wounded Joram;
American Standard Version
He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth-gilead: and the Syrians wounded Joram.
World English Bible Messianic
He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth Gilead: and the Syrians wounded Joram.
Geneva Bible (1599)
And he walked after their counsel, and went with Iehoram the sonne of Ahab King of Israel to fight against Hazael king of Aram at Ramoth Gilead: and the Aramites smote Ioram.
Young's Literal Translation
Also, in their counsel he hath walked, and goeth with Jehoram son of Ahab king of Israel to battle against Hazael king of Aram, in Ramoth-Gilead, and they of Ramah smite Joram;
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In the KJVVerse 11,650 of 31,102
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Commentary on 2 Chronicles 22 verses 1–9
1 ¶ And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.
2 Forty and two years old was Ahaziah when he began to reign, and he reigned one year in Jerusalem. His mother's name also was Athaliah the daughter of Omri.
3 He also walked in the ways of the house of Ahab: for his mother was his counsellor to do wickedly.
4 Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his counsellors after the death of his father to his destruction.
5 He walked also after their counsel, and went with Jehoram the son of Ahab king of Israel to war against Hazael king of Syria at Ramothgilead: and the Syrians smote Joram.
6 And he returned to be healed in Jezreel because of the wounds which were given him at Ramah, when he fought with Hazael king of Syria. And Azariah the son of Jehoram king of Judah went down to see Jehoram the son of Ahab at Jezreel, because he was sick.
7 And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.
8 And it came to pass, that, when Jehu was executing judgment upon the house of Ahab, and found the princes of Judah, and the sons of the brethren of Ahaziah, that ministered to Ahaziah, he slew them.
9 And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he is the son of Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.
We have here an account of the reign of Ahaziah, a short reign (of one year only), yet long enough, unless it had been better. He was called Jeho-ahaz (Ch2 21:17); here he is called Ahaz-iah, which is the same name and of the same signification, only the words of which it is compounded are transposed. He is here said to be forty-two years old when he began to reign (Ch2 22:2), which could not be, for his father, his immediate predecessor, was but forty when he died, and it is said (Kg2 8:26) that he was twenty-two years old when he began to reign. Some make this forty-two to be the age of his mother Athaliah, for in the original it is, he was the son of forty-two years, that is, the son of a mother that was of that age; and justly is her age put for his, in reproach to him, because she managed him, and did what she would - she, in effect, reigned, and he had little more than the title of king. Many good expositors are ready to allow that this, with some few more such difficulties, arise from the mistake of some transcriber, who put forty-two for twenty-two, and the copies by which the error should have been corrected might be lost. Many ancient translations read it here twenty-two. Few books are now printed without some errata, yet the authors do not therefore disown them, nor are the errors of the press imputed to the author, but the candid reader amends them by the sense, or by comparing them with some other part of the work, as we may easily do this.
The history of Ahaziah's reign is briefly summed up in two clauses, Ch2 22:3, Ch2 22:4. His mother and her relations were his counselors to do wickedly, and it was to his destruction.
I. He did wickedly. Though by a special providence of God he was preserved alive, when all his brethren were slain, and reserved for the crown, notwithstanding he was the youngest of them - though the inhabitants of Jerusalem, when they had buried his father ingloriously, made him king, in hopes he would take warning by that not to tread in his steps, but would do better for himself and his kingdom - yet he was not influenced by the favours either of God or man, but walked in the way of the house of Ahab, did evil in the sight of the Lord like them (Ch2 22:3, Ch2 22:4), that is, he worshipped, Baalim and Ashtaroth, supposing (as the learned bishop Patrick thinks) that by these demons, as mediators, they might have easier access to the supreme Numen, the God of Israel, or that these they might resort to at all times and for all matters, as being nearer at hand, and not of so high a dignity, but of a middle nature between the immortal God and mortal men - deified heroes; so they worshipped them as the church of Rome does saints and angels. That was sufficiently bad; but I wish there was no reason to suspect worse. I am apprehensive that they looked upon Jehovah, the God of their fathers, to be altogether such a one as these Baalim, and them to be as great and as good as he, nay, upon one account, more eligible inasmuch as these Baalim encouraged in their worshippers all manner of lewdness and sensuality, which the God of Israel strictly forbade.
II. He was counselled by his mother and her relations to do so. She was his counsellor (Ch2 22:3) and so were they, after the death of his father, Ch2 22:4. While his father lived he took care to keep him to idolatry; but, when he was dead, the house of Ahab feared lest his father's miserable end should deter him from it, and therefore they were very industrious to keep him closely to it, and to make him seven times more a child of hell than themselves. The counsel of the ungodly is the ruin of many young persons when they are setting out in the world. This young prince might have had better advice if he had pleased from the princes and the judges, the priests and the Levites, that had been famous in his good grandfather's time for teaching in the knowledge of God; but the house of Ahab humoured him, and he walked after their counsel, gave himself up to be led by them, and did just as they would have him. Thus do those debase and destroy themselves that forsake the divine guidance.
III. He was counselled by them to his destruction. So it proved. Those that counsel us to do wickedly counsel us to our destruction; while they fawn, and flatter, and pretend friendship, they are really our worst enemies. Those that debauch young men destroy them. It was bad enough that they exposed him to the sword of the Syrians, drawing him in to join with Joram king of Israel in an expedition to Ramoth-Gilead, where Joram was wounded, an expedition that was not for his honour. Those that give us bad counsel in the affairs of religion, if regarded by us, may justly be made of God our counsellors to do foolishly in our own affairs. But that was not all: by engaging him in an intimacy with Joram king of Israel, they involved him in the common ruin of the house of Ahab. He came on a visit to Joram (Ch2 22:6) just at the time that Jehu was executing the judgment of God upon that idolatrous family, and so was cut off with them, Ch2 22:7-9. Here, 1. See and dread the mischief of bad company - of joining in with sinners. If not the infection, yet let the destruction be feared. Come out from Babylon, that falling house, Rev 18:4. 2. See and acknowledge the justice of God. His providence brought Ahaziah, just at this fatal juncture, to see Joram, that he might fall with him and be taken as in a snare. This we had an account of before, Kg2 9:27, Kg2 9:28. It is here added that he was decently buried (not as Jehoram, whose dead body was cast into Naboth's vineyard, Kg2 9:26), and the reason given is because he was the son (that is, the grandson) of good Jehoshaphat, who sought the Lord with his heart. Thus is he remembered with honour long after his death, and some respect shown even to his degenerate unworthy seed for his sake. The memory of the just is blessed, but the name of the wicked shall rot.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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 22:5 recounts a critical moment in the brief and ill-fated reign of King Ahaziah of Judah. Influenced by the wicked counsel of his mother, Athaliah, and the corrupt house of Ahab, Ahaziah joins King Jehoram (Joram) of Israel in a military campaign against Hazael, king of Syria, at the strategically important city of Ramothgilead. This alliance, rooted in spiritual compromise and disobedience, directly leads to Joram being severely wounded in battle, an event that tragically sets the stage for Ahaziah's own imminent demise and illustrates the severe consequences of ungodly associations and choices.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The Chronicler employs several potent Literary Devices in this concise verse to convey profound theological meaning and advance the narrative. Foreshadowing is prominently featured, as Joram's injury at Ramothgilead, a direct consequence of the battle, subtly but powerfully hints at the impending doom for Ahaziah himself, who will soon meet his end in connection with the very same events and the subsequent purge of the house of Ahab. There is a strong sense of Theological Narrative, where historical events are presented not merely as factual occurrences but as divinely orchestrated illustrations of God's judgment and the inevitable consequences of human choices, particularly concerning obedience or disobedience to God's covenant. The Chronicler's emphasis on Ahaziah "walking after their counsel" utilizes a powerful Metaphor (the act of walking representing a way of life, conduct, or adherence to principles) to underscore the king's deep moral and spiritual corruption. Furthermore, the verse contributes to a broader Irony woven throughout the historical narrative: Ahaziah's alliance, presumably forged for strength and security, ultimately leads directly to his vulnerability and death, demonstrating the profound truth that ungodly alliances lead not to salvation or stability, but to destruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of 2 Chronicles 22:5 serves as a potent theological lesson on the profound dangers of ungodly influence and the direct, often devastating, consequences of spiritual compromise. Ahaziah's decision to "walk after their counsel" is not merely a political misstep or a tactical error; it is presented as a profound moral and spiritual failing, a deliberate turning away from the divine wisdom and guidance available to him as a descendant of David. The Chronicler, writing from a post-exilic perspective, consistently emphasizes that the kings' adherence to or deviation from God's covenant directly impacted the nation's destiny. Ahaziah's alliance with the house of Ahab, a dynasty synonymous with idolatry and wickedness, represents a rejection of the very principles upon which his kingdom's well-being depended. This verse highlights the biblical principle that associations profoundly shape destiny, and aligning with those who oppose God inevitably leads to calamity. It underscores God's justice in allowing the natural consequences of such choices to unfold, even for kings who hold positions of divine appointment.
REFLECTION AND APPLICATION
The account of King Ahaziah in 2 Chronicles 22:5 offers a timeless and sobering warning for believers today. Our lives are profoundly shaped by the counsel we heed and the company we keep. In an age saturated with information, diverse voices, and competing worldviews, the call to spiritual discernment is more critical than ever. Ahaziah's fatal error was not merely listening to wicked counsel, but actively "walking after" it—adopting it as his guiding principle and allowing it to dictate his actions. This compels us to critically examine the influences in our own lives: Are we "walking after" the counsel of worldly wisdom, popular opinion, social pressures, or the fleeting trends of culture? Or are we diligently seeking and submitting to the eternal, unchanging counsel of God's Word and the guiding wisdom of the Holy Spirit? Spiritual compromise, even if seemingly minor or politically expedient, can lead to significant spiritual and personal peril, drawing us into situations that result in harm, regret, or separation from God's best. We are called to be proactive in cultivating godly relationships, seeking wise mentors who honor Christ, and immersing ourselves daily in Scripture, ensuring that our path is aligned with divine wisdom, not human folly.
Questions for Reflection
FAQ
Who was "their counsel" that Ahaziah walked after?
Answer: "Their counsel" primarily refers to the advice and pervasive influence of Ahaziah's mother, Athaliah, who was the daughter of the infamous King Ahab and Queen Jezebel of Israel. By extension, it encompasses the entire house of Ahab, a dynasty notorious for its deep-seated idolatry and wickedness (as explicitly stated in 2 Chronicles 22:3). Ahaziah's mother actively encouraged him to do wickedly, leading him to adopt the ungodly practices, alliances, and spiritual compromises of her family rather than the righteous ways of his Davidic heritage.
What was the significance of Ramothgilead?
Answer: Ramothgilead was a highly strategic city located in Transjordan, east of the Jordan River. Its geographical position made it a crucial point of contention and a frequent battleground between the kingdoms of Israel and Aram (Syria) for centuries. Control of Ramothgilead meant control over important trade routes and military access points, making it a key objective for regional dominance. It also held a significant, and often tragic, history for the kings of Israel; notably, King Ahab himself had met his death in battle at Ramothgilead (as recounted in 1 Kings 22), making it a site of repeated conflict and royal peril, foreshadowing the fate of those who fought there.
Is "Jehoram" the same as "Joram" in this verse?
Answer: Yes, "Jehoram" and "Joram" refer to the same individual in this context: the king of Israel, son of Ahab. These are simply variant spellings or shortened forms of the same Hebrew name (Yehoram or Yoram), which means "Yahweh is exalted." It is common in biblical texts for names to appear in slightly different forms. The parallel account in 2 Kings 8:28 also uses "Joram" to refer to the king of Israel who was wounded at Ramothgilead, confirming they are one and the same person.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of King Ahaziah, who "walked after their counsel" and suffered the dire consequences of ungodly alliances, powerfully contrasts with the perfect King, Jesus Christ. Ahaziah's folly lay in seeking counsel from the wicked house of Ahab, leading to spiritual compromise and ultimately his physical demise. In stark opposition, Jesus is the very embodiment of divine wisdom, the "Wonderful Counselor" prophesied in Isaiah 9:6. He never "walked in the counsel of the ungodly" but perfectly submitted to the will of His Father, always seeking and fulfilling divine counsel (Psalm 1:1). While Joram was smitten in a battle born of human folly and an ungodly alliance, Christ, the true King of Israel and the Son of David, was "smitten by God" (Isaiah 53:4), not for His own sin, but for ours. His wounds were not a consequence of His own poor choices, but the ultimate, substitutionary sacrifice to redeem us from the consequences of our own ungodly counsel and sin (Isaiah 53:5). Unlike Ahaziah, whose reign was short and disastrous due to his compromised alliances, Christ's kingdom is eternal, and His alliance with His people, established through His blood, is one of perfect love and saving power, leading to everlasting life (Hebrews 2:14-15). He is the King who perfectly fulfills the Davidic covenant, bringing true justice and righteousness, and offering the only counsel that leads to genuine life and peace.