2 Chronicles 21:6
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.
And Jehoram walked in the ways of the kings of Israel
Jehoram, the son of Jehoshaphat, became king of Judah and chose to follow the practices of the northern kingdom of Israel rather than the godly example of his father. The "ways of the kings of Israel" often refer to idolatry and the worship of Baal, which were prevalent in Israel under the influence of Ahab and Jezebel. This phrase indicates a departure from the worship of Yahweh, which was central to the covenantal identity of Judah. The northern kingdom's practices were condemned by prophets like Elijah and Elisha, who called for a return to the worship of the one true God.

just as the house of Ahab had done
The house of Ahab is synonymous with idolatry and moral corruption. Ahab, along with his wife Jezebel, promoted the worship of Baal and Asherah, leading Israel into sin. This comparison highlights Jehoram's alignment with these practices, suggesting a significant spiritual decline in Judah. The influence of Ahab's house was not only religious but also political, as they sought to consolidate power through alliances and marriages, often at the expense of faithfulness to God.

For he married a daughter of Ahab
Jehoram's marriage to Athaliah, the daughter of Ahab and Jezebel, was a political alliance that brought the corrupting influence of Ahab's house into Judah. This union was likely intended to strengthen political ties between the two kingdoms but resulted in the introduction of idolatrous practices into Judah. Athaliah's influence would later lead to further apostasy and violence, as seen in her usurpation of the throne and the subsequent purge of the royal family.

and did evil in the sight of the LORD
This phrase is a common biblical assessment of a king's reign, indicating actions that were contrary to God's commandments. Jehoram's evil deeds included the promotion of idolatry, the persecution of the faithful, and possibly the murder of his own brothers to secure his throne. Such actions were a direct violation of the covenantal laws given to Israel and Judah, which demanded exclusive worship of Yahweh and justice for the people. The phrase underscores the moral and spiritual accountability of leaders before God, who judges according to His righteous standards.

Persons / Places / Events
1. Jehoram
The king of Judah who followed the ways of the house of Ahab, leading to his downfall.

2. House of Ahab
A dynasty in the northern kingdom of Israel known for its idolatry and wickedness, particularly under King Ahab and Queen Jezebel.

3. Ahab
A king of Israel notorious for his idolatry and evil practices, married to Jezebel.

4. Jehoram's Wife
The daughter of Ahab, whose influence led Jehoram to adopt the sinful practices of her family.

5. Judah
The southern kingdom of Israel, which Jehoram ruled, and which suffered due to his evil actions.
Teaching Points
The Influence of Relationships
Jehoram's marriage to Ahab's daughter led him to adopt sinful practices. This highlights the importance of choosing relationships that encourage godliness.

Consequences of Idolatry
Jehoram's actions brought evil in the sight of the LORD, reminding us of the serious consequences of turning away from God to follow idols.

Leadership and Responsibility
As a king, Jehoram's choices affected the entire nation of Judah. Leaders bear a significant responsibility for their actions and their impact on others.

The Danger of Compromise
Jehoram's compromise with the ways of Ahab's house serves as a warning against compromising our faith and values for worldly influences.

God's Perspective on Evil
The verse emphasizes that Jehoram's actions were evil "in the sight of the LORD," reminding us that God's perspective is what ultimately matters.
Bible Study Questions
1. How did Jehoram's marriage influence his spiritual and moral decisions, and what can we learn about the importance of choosing godly relationships?

2. In what ways do the actions of leaders impact those they lead, and how can we apply this understanding in our own spheres of influence?

3. What are some modern-day "idols" that can lead us away from God, and how can we guard against them?

4. How does the account of Jehoram illustrate the principle found in Proverbs 13:20 about the influence of companions?

5. Reflect on a time when you faced a choice between compromise and faithfulness. What did you learn from that experience, and how can it guide your future decisions?
Connections to Other Scriptures
1 Kings 16:30-33
Provides background on Ahab's reign and his marriage to Jezebel, highlighting the idolatry and evil that characterized his rule.

2 Kings 8:18
Confirms Jehoram's marriage to Ahab's daughter and his subsequent evil actions, paralleling the account in 2 Chronicles.

Exodus 20:3-5
The commandments against idolatry, which Jehoram violated by following Ahab's ways.

Proverbs 13:20
Discusses the influence of companions, relevant to Jehoram's choice of a spouse and his subsequent actions.

2 Corinthians 6:14
Advises against being unequally yoked with unbelievers, applicable to Jehoram's marriage and its consequences.
A Life Spent in UndoingW. Clarkson 2 Chronicles 21:1-11
The Character of JehoramT. Whitelaw 2 Chronicles 21:2-11
People
Ahab, Ahaziah, Arabians, Asa, Azariah, Cushites, David, Edomites, Elijah, Ethiopians, Jehiel, Jehoahaz, Jehoram, Jehoshaphat, Michael, Shephatiah, Zechariah
Places
Edom, Jerusalem, Libnah, Mareshah
Topics
Ahab, Ahab's, Daughter, Evil, Family, Kings, Married, Sight, Walked, Walketh, Wife, Wrought
Dictionary of Bible Themes
2 Chronicles 21:4-20

     5366   king

2 Chronicles 21:5-10

     7245   Judah, kingdom of

Library
The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Jericho Itself.
We read, that this city was not only wasted by Joshua with fire and sword, but cursed also. "Cursed be he before the Lord, who shall rise up and build that city Jericho," Joshua 6:26. "Nor was another city to be built (says the Talmudists), which was to be called by the name of Jericho: nor was Jericho itself to be built, although to be called by another name." And yet I know not by what chance this city crept out of dust and rubbish, lived again, and flourished, and became the second city to Jerusalem.
John Lightfoot—From the Talmud and Hebraica

A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher,
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Chronicles
The comparative indifference with which Chronicles is regarded in modern times by all but professional scholars seems to have been shared by the ancient Jewish church. Though written by the same hand as wrote Ezra-Nehemiah, and forming, together with these books, a continuous history of Judah, it is placed after them in the Hebrew Bible, of which it forms the concluding book; and this no doubt points to the fact that it attained canonical distinction later than they. Nor is this unnatural. The book
John Edgar McFadyen—Introduction to the Old Testament

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