TRV
Translation
King James Version
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.
KJV (with Strong's)
And he sought H1245 Ahaziah H274: and they caught H3920 him,(for he was hid H2244 in Samaria H8111,) and brought H935 him to Jehu H3058: and when they had slain H4191 him, they buried H6912 him: Because, said H559 they, he is the son H1121 of Jehoshaphat H3092, who sought H1875 the LORD H3068 with all his heart H3824. So the house H1004 of Ahaziah H274 had no power H3581 to keep H6113 still the kingdom H4467.
Complete Jewish Bible
Then he went searching for Achazyah; they caught him where he had been hiding in Shomron, brought him to Yehu and killed him. But [his subjects] buried him, because they said, "He was the [grand]son of Y'hoshafat, who sought ADONAI with all his heart." At this point there was no one in the house of Achazyah strong enough to rule the kingdom.
Berean Standard Bible
Then Jehu looked for Ahaziah, and Jehu’s soldiers captured him while he was hiding in Samaria. So Ahaziah was brought to Jehu and put to death. They buried him, for they said, “He is the grandson of Jehoshaphat, who sought the LORD with all his heart.” So no one was left from the house of Ahaziah with the strength to rule the kingdom.
American Standard Version
And he sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu, and slew him; and they buried him, for they said, He is the son of Jehoshaphat, who sought Jehovah with all his heart. And the house of Ahaziah had no power to hold the kingdom.
World English Bible Messianic
He sought Ahaziah, and they caught him (now he was hiding in Samaria), and they brought him to Jehu, and killed him; and they buried him, for they said, “He is the son of Jehoshaphat, who sought the LORD with all his heart.” The house of Ahaziah had no power to hold the kingdom.
Geneva Bible (1599)
And he sought Ahaziah, and they caught him where he was hid in Samaria, and brought him to Iehu, and slewe him, and buryed him, because, sayd they, he is the sonne of Iehoshaphat, which sought the Lord with all his heart. So the house of Ahaziah was not able to reteine the kingdome.
Young's Literal Translation
And he seeketh Ahaziah, and they capture him, (and he is hiding himself in Samaria), and bring him in unto Jehu, and put him to death, and bury him, for they said, `He is son of Jehoshaphat, who sought Jehovah with all his heart;' and there is none to the house of Ahaziah to retain power for the kingdom.
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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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JeromeAD 420
Against the Pelagians 2.21
The Lord established the kingdom in Jehoshaphat’s hand, and all Judah brought presents to him. And he acquired immense wealth and riches and much glory.… And, lest we suppose that the justice he possessed in the past was destroyed by the fact that he committed this sin and was reproved by the prophet, it is written subsequently of Uzziah, his descendant, that Jehu found him lying in Samaria, and, when he was brought in, he killed him: “And they buried him,” he says, “because he was the son of Jehoshaphat, who has sought the Lord with all his heart.”
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 22:9 chronicles the dramatic pursuit, capture, and execution of King Ahaziah of Judah by Jehu's forces. Despite Ahaziah's personal wickedness and his alignment with the idolatrous house of Ahab, he was granted a burial, a dignity afforded to him solely because of the righteous legacy of his grandfather, King Jehoshaphat. This event, part of God's divinely orchestrated judgment against the house of Ahab, decisively ended Ahaziah's brief and ungodly reign, powerfully illustrating the inherent instability of a kingdom not founded upon wholehearted devotion to the Lord.
CONTEXT
Literary Context: This verse serves as the culmination of the brief and ill-fated reign of King Ahaziah of Judah, which commenced in 2 Chronicles 22:1. The preceding narrative meticulously details Ahaziah's ungodly counsel, primarily from his mother Athaliah, and his disastrous military alliance with King Joram of Israel, a son of the notorious Ahab, in a conflict against Hazael of Aram (2 Chronicles 22:3-6). The immediate verses leading up to this one, 2 Chronicles 22:7-8, explicitly state that Ahaziah's visit to Joram in Jezreel was "of God" for his destruction, an act that strategically placed him directly in the path of Jehu's divinely appointed purge against the house of Ahab. While 2 Kings 9:27-28 provides a slightly different geographical detail regarding his death, the Chronicler's account in verse 9 focuses intently on the reason for Ahaziah's burial—the enduring legacy of Jehoshaphat—thereby aligning perfectly with the book's overarching theological agenda concerning the blessings and consequences of righteous and unrighteous kingship within the Davidic line.
Historical & Cultural Context: The events described in 2 Chronicles 22 are set against a backdrop of profound political instability and religious apostasy that gripped both the Northern Kingdom of Israel and the Southern Kingdom of Judah. The Omride dynasty in Israel, particularly under the influence of Ahab and Jezebel, had aggressively promoted Baal worship, provoking severe divine judgment. Jehu's bloody coup, comprehensively detailed in 2 Kings 9-10, was a divinely sanctioned mission to utterly eradicate this pervasive idolatry and the entire lineage of Ahab. Ahaziah, as the grandson of Ahab through his mother Athaliah, had forged deep and compromising ties between Judah and this condemned dynasty. His presence with Joram (Ahab's son) in Jezreel, a significant royal city and the infamous site of Naboth's vineyard, placed him directly in the crosshairs of Jehu's wrath. Culturally, the act of burial, even for a wicked king, carried significant weight. It often signified a measure of respect or acknowledgment of royal status, sharply contrasting with being left unburied, which was universally understood as a mark of ultimate disgrace and divine curse.
Key Themes: This verse powerfully encapsulates several foundational themes central to the Chronicler's theological perspective. Firstly, it vividly illustrates Divine Judgment and Retribution, underscoring God's unwavering commitment to punishing wickedness, particularly idolatry and the formation of ungodly alliances. Ahaziah's demise is presented as a direct consequence of his association with the condemned house of Ahab, serving as a fulfillment of the prophetic word against Ahab's lineage (1 Kings 21:21-24). Secondly, the theme of Legacy and Hereditary Influence is profoundly highlighted; despite Ahaziah's personal depravity, his burial was granted "Because... he is the son of Jehoshaphat, who sought the LORD with all his heart." This demonstrates the enduring positive impact of a righteous ancestor's devotion, extending a measure of mercy or grace to a wayward descendant—a concept frequently explored by the Chronicler concerning the Davidic line. Finally, the concluding statement, "So the house of Ahaziah had no power to keep still the kingdom," speaks directly to the Instability and Futility of Ungodly Rule. It underscores the precariousness of human power when it stands in opposition to God's sovereign will, foreshadowing the subsequent usurpation by Athaliah and the near-extinction of the Davidic line, thereby emphasizing that a kingdom not rooted in covenant faithfulness cannot endure.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey its profound theological message. Irony is strikingly present in Ahaziah's fate: despite his royal status, he is hunted, captured, and summarily executed, vividly illustrating the ultimate fragility of human power when it confronts divine judgment. His attempt to find refuge by hiding in Samaria, a place that should offer safety, instead becomes the precise location of his capture, emphasizing the inescapable nature of God's decree. Contrast is a dominant feature, sharply juxtaposing Ahaziah's wicked and compromised reign with the enduring, righteous legacy of his grandfather, Jehoshaphat. This stark comparison underscores the Chronicler's theological agenda, which consistently emphasizes the vital importance of wholehearted devotion to the Lord. The specific and laudatory mention of Jehoshaphat's piety, offered as the reason for Ahaziah's burial, functions as a form of Eulogy by Proxy, where the virtue of an ancestor indirectly influences the treatment of a wicked descendant, serving as a testament to the enduring power of a righteous reputation. Finally, the concluding statement, "So the house of Ahaziah had no power to keep still the kingdom," acts as a powerful Summary Statement or Concluding Commentary, providing the theological and historical takeaway from Ahaziah's demise, directly linking his personal fate to the broader theme of dynastic instability that results from unfaithfulness to God.
THEOLOGICAL AND THEMATIC CONNECTIONS
The demise of Ahaziah serves as a stark and sobering testament to the principle of divine judgment against unrighteousness and the far-reaching consequences of forming ungodly alliances. While Ahaziah personally reaped the consequences of his wickedness and his deep association with the condemned house of Ahab, the Chronicler's deliberate inclusion of his burial, solely on account of Jehoshaphat's profound piety, introduces a nuanced theological point about the lingering benefits of a righteous legacy. It suggests that God's covenant faithfulness can, in His sovereign wisdom, extend a measure of grace or mercy even to those who do not personally merit it, honoring the genuine devotion of their ancestors. This principle does not negate individual accountability but powerfully highlights the profound impact of generational faithfulness (or unfaithfulness) on a family's trajectory and God's dealings with them. Ultimately, the narrative reinforces the Chronicler's core theological message: true prosperity, stability, and enduring blessing are contingent upon seeking the Lord wholeheartedly, whereas deviation from His ways inevitably leads to instability, judgment, and ultimately, ruin.
REFLECTION AND APPLICATION
The tragic and abrupt end of King Ahaziah, caught in the relentless currents of divine judgment, offers profound and timeless lessons for contemporary believers. His story compels us to critically examine the nature of our closest associations and the influences we willingly permit into our lives. Ahaziah's deep entanglement with the idolatrous house of Ahab led directly to his destruction, powerfully underscoring the spiritual peril of compromising our faith through ungodly relationships, alliances, or even subtle cultural assimilation. While believers today are not subject to the same dynastic judgments as ancient kings, the spiritual principle remains eternally true: "bad company corrupts good character" (1 Corinthians 15:33). Furthermore, the narrative serves as a poignant reminder that while a righteous heritage can indeed offer certain advantages or even a measure of grace, it never absolves us of our personal responsibility before God. Each individual is called to personally "seek the Lord with all his heart." Our own walk with God, our daily choices, our unwavering devotion, and our commitment to holiness are paramount, shaping not only our individual destiny but also potentially leaving a profound spiritual legacy for future generations. We are called to live lives of unwavering integrity and wholehearted devotion, trusting that God's justice is perfect and His mercy is profound, always striving to build a legacy of faithfulness that brings honor and glory to His name.
Questions for Reflection
FAQ
Why was Ahaziah buried if he was such a wicked king?
Answer: Ahaziah was granted a burial, rather than being left unburied (which was a sign of utter disgrace and divine curse in ancient Near Eastern cultures), primarily because of the righteous legacy of his grandfather, King Jehoshaphat. The text explicitly states, "Because, said they, he [is] the son of Jehoshaphat, who sought the LORD with all his heart." This highlights a significant principle in the Old Testament, particularly emphasized by the Chronicler, where the profound piety and covenant faithfulness of an ancestor could extend a measure of favor or mercy to their descendants, even if those descendants were personally wicked. It underscores God's faithfulness to His covenant with David and His recognition of those who genuinely sought Him, even across generations. While Ahaziah's personal wickedness directly led to his violent death, Jehoshaphat's deep devotion provided a degree of posthumous respect and prevented the ultimate indignity for his grandson.
CHRIST-CENTERED FULFILLMENT
The narrative of Ahaziah's death, marked by swift divine judgment yet uniquely softened by an ancestral legacy, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. Ahaziah's reliance on a past righteous lineage for a measure of grace profoundly foreshadows the perfect, unblemished lineage of Christ, who is the true "son of David" and the ultimate "son of Abraham," through whom all spiritual blessings and covenant promises flow (Matthew 1:1). Unlike Ahaziah, whose personal wickedness tragically overshadowed his heritage, Jesus perfectly embodied righteousness, not needing to rely on the merits of others but establishing His own perfect obedience and sinless life. The instability and ultimate failure of Ahaziah's kingdom, which "had no power to keep still the kingdom," stand in stark contrast to the eternal, unshakable, and ever-expanding kingdom of Christ, of which there will be no end (Luke 1:33). Furthermore, while Ahaziah's burial was a mercy extended due to another's righteousness, Christ's sacrificial death and subsequent burial were the ultimate acts of divine mercy and justice, where the perfectly righteous One bore the full judgment for the unrighteous, offering not just a dignified burial but eternal life and reconciliation to all who believe in Him (Romans 5:8). Through His finished work on the cross, believers are not merely spared disgrace; they are granted adoption into God's family, inheriting a spiritual legacy infinitely greater and more secure than any earthly lineage, rooted entirely in Christ's perfect righteousness and His triumphant resurrection (Ephesians 1:5-7).