2 Chronicles 21:4
When Jehoram had established himself over his father's kingdom, he strengthened himself by putting to the sword all his brothers along with some of the princes of Israel.
When Jehoram had established himself
The phrase "established himself" indicates a consolidation of power. In the Hebrew context, the root word "כּוּן" (kun) suggests preparation and firm establishment. Jehoram's actions reflect a common ancient Near Eastern practice where new kings would secure their reign by eliminating potential rivals. This act, while politically strategic, reveals a departure from the godly leadership exemplified by his predecessors, highlighting a moral decline.

over his father’s kingdom
Jehoram inherited the kingdom from his father, Jehoshaphat, who was known for his faithfulness to God. The term "kingdom" (מַמְלָכָה, mamlakah) signifies not just a political entity but a divinely ordained realm. The transition of power from Jehoshaphat to Jehoram marks a significant shift in the spiritual and moral direction of Judah, as Jehoram's reign would lead the nation away from the covenantal faithfulness that characterized his father's rule.

he strengthened himself
The phrase "strengthened himself" (חָזַק, chazaq) implies a forceful assertion of authority. This self-strengthening was not through reliance on God, as seen in previous kings, but through human means and violence. It reflects a reliance on worldly power rather than divine guidance, contrasting sharply with the biblical ideal of kingship that depends on God's strength.

by putting to the sword
This phrase indicates a violent and ruthless action. The Hebrew word for "sword" (חֶרֶב, chereb) is often associated with judgment and warfare. Jehoram's decision to use the sword against his own family underscores a tragic misuse of power and a breach of familial and covenantal loyalty. It serves as a cautionary tale about the destructive nature of sin and the consequences of turning away from God's ways.

all his brothers
The elimination of "all his brothers" highlights the extent of Jehoram's insecurity and ambition. In the biblical narrative, brothers are often seen as potential allies or threats. By killing his brothers, Jehoram not only secured his throne but also severed familial bonds, which were meant to be a source of strength and unity. This act foreshadows the internal strife and division that would plague Judah.

along with some of the princes of Israel
The inclusion of "some of the princes of Israel" in Jehoram's purge suggests a broader political motive. The "princes" (שָׂרִים, sarim) were likely influential leaders who could challenge his authority. This action reflects a disregard for the unity and welfare of the nation, prioritizing personal power over communal harmony. It serves as a reminder of the importance of righteous leadership and the dangers of self-serving ambition.

Persons / Places / Events
1. Jehoram
The son of Jehoshaphat, king of Judah, who ascended to the throne and secured his position by eliminating potential rivals, including his own brothers.

2. Jehoshaphat
The father of Jehoram, a king of Judah known for his faithfulness to God and efforts to rid the land of idolatry.

3. Kingdom of Judah
The southern kingdom of Israel, over which Jehoram ruled after the death of his father, Jehoshaphat.

4. Princes of Israel
Likely referring to influential leaders or nobles within the kingdom who were seen as threats to Jehoram's rule.

5. The Act of Fratricide
Jehoram's act of killing his brothers to secure his throne, a significant and tragic event that marked his reign with bloodshed and set a tone of tyranny.
Teaching Points
The Dangers of Power and Ambition
Jehoram's actions remind us of the corrupting influence of power when it is pursued without regard for God's will or moral integrity. Ambition unchecked by righteousness can lead to devastating consequences.

The Consequences of Sin
The fratricide committed by Jehoram illustrates the severe consequences of sin, not only for the individual but also for the community and future generations. Sin often leads to a cycle of destruction and pain.

The Importance of Godly Leadership
Jehoram's reign contrasts sharply with his father Jehoshaphat's. This highlights the importance of godly leadership that seeks to honor God and serve others rather than self-interest.

The Call to Reconciliation and Peace
As followers of Christ, we are called to be peacemakers and to seek reconciliation rather than resorting to violence or harboring hatred. This is a call to live out the teachings of Jesus in our relationships.
Bible Study Questions
1. What motivated Jehoram to kill his brothers, and how does this reflect the dangers of unchecked ambition and power?

2. How does Jehoram's action compare to other biblical accounts of securing power, such as Solomon's? What lessons can we learn from these comparisons?

3. In what ways does the account of Jehoram challenge us to examine our own hearts for jealousy or hatred that could lead to destructive actions?

4. How can we apply Jesus' teachings on anger and reconciliation in Matthew 5:21-22 to prevent conflicts in our own lives?

5. What characteristics of godly leadership can we learn from Jehoshaphat's reign that contrast with Jehoram's, and how can we apply these in our roles today?
Connections to Other Scriptures
1 Kings 2:13-25
This passage describes Solomon's consolidation of power, which included the execution of Adonijah. It provides a parallel in the sense of securing a throne but contrasts with Jehoram's lack of divine guidance and wisdom.

Genesis 4:8
The account of Cain and Abel, where Cain kills his brother Abel, serves as an early biblical example of fratricide, highlighting the destructive nature of jealousy and sin.

Matthew 5:21-22
Jesus' teaching on anger and murder, emphasizing the heart's condition and the seriousness of harboring hatred, which can lead to destructive actions like Jehoram's.
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
Along, Ascended, Brethren, Brothers, Death, Divers, Established, Father's, Firmly, Heads, Jehoram, Jeho'ram, Killed, Kingdom, Position, Princes, Risen, Riseth, Rulers, Safe, Secure, Slayeth, Slew, Strengthened, Strengtheneth, Sword, Throne, Various
Dictionary of Bible Themes
2 Chronicles 21:4

     5040   murder
     5459   prince

2 Chronicles 21:1-4

     5661   brothers

2 Chronicles 21:4-20

     5366   king

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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