What the Bible says about Jehoram
(From Forerunner Commentary)

2 Kings 12:1-3

King Jehoash (or Joash) of Judah, though he overcame much and did many good things, did not quite have the fortitude to rid the kingdom of its high places. To understand him, one must begin with his grandmother, Athaliah, the daughter of King Ahab of Israel and his queen, Jezebel, perhaps the most wicked royal couple ever to rule over God's people. Athaliah was thus actually of the house of Israel, though she married into the house of Judah when she became the wife of Jehoram (or Joram).

This union bore evil fruit, for, like his ancestor Solomon, Jehoram could not resist the negative influence of his wife and her family. Jehoram "walked in the ways of the house of Ahab, for his mother advised him to do wickedly. Therefore he did evil in the sight of the LORD, like the house of Ahab; for they were his counselors after the death of his father, to his destruction" (II Chronicles 22:3-4).

After Jehoram's death, his son, Ahaziah, reigned in his place, but only for one year (II Kings 8:26). His short reign was a continuation of his father's, as "he walked in the way of the house of Ahab, and did evil in the sight of the LORD, like the house of Ahab, for he was the son-in-law of the house of Ahab" (II Kings 8:27).

After Ahaziah's death, his mother, Athaliah, had the male heirs killed and unlawfully made herself queen. However, before she could kill Ahaziah's son, Jehoash, Ahaziah's sister hid him in the Temple, where he remained for six years while Athaliah ruled over Judah. When Jehoash was seven, though, Jehoiada the priest—his uncle—crowned him as king and had Athaliah put to death (II Kings 11:4-16; II Chronicles 23:1-15). Also at that time, the people of Judah—likely under Jehoiada's direction—tore down the temple of Baal, broke its altars and images, and killed the priest of Baal (II Kings 11:17-18; II Chronicles 23:16-17).

David C. Grabbe
The High Places (Part Two)

2 Chronicles 21:1-4

Jehoram kills off his own brothers to make sure that they do not usurp the throne. If we give him the benefit of the doubt, from a carnal standpoint, he may have had good reason to do what he did, because his brothers may have been indicating that they were already plotting to overthrow him out of jealousy. Perhaps they thought that they were every bit as good as Jehoram, and that they should sit on the throne instead. Jehoram, though, had more power and beat them to the punch, putting them to death before they assassinated him.

The background for this event begins in II Chronicles 18:1, where it innocently says, "Jehoshaphat had riches and honor in abundance, and by marriage he allied himself with Ahab." Ahab was possibly the most wicked king that Israel ever had, and his wife was the infamous Jezebel. How were relations cemented between Jehoshaphat and Ahab? They arranged a marriage! Jehoshaphat's son, Jehoram, married Ahab and Jezebel's daughter, Athaliah. This was a common way of making an alliance in those days. They became blood relatives.

John W. Ritenbaugh
Why Three Kings Are Missing From Matthew 1

2 Chronicles 21:1-4

What a horrible way to begin his reign! He slays his brothers to ensure that they do not usurp his throne. If we give him the benefit of the doubt, it is entirely possible that, from a carnal standpoint, he had good reason to rid himself of them. Perhaps his brothers showed signs of plotting a coup d'état out of envy (though God says in verse 13 that they were better men than Jehoram). Maybe they thought Jehoshaphat should have given them the throne since they were better men. In any case, Jehoram held power, and he beat them to the punch, putting them to death before they assassinated him.

The background for this event reaches back to II Chronicles 18:1, where it innocently reads, “Jehoshaphat had riches and honor in abundance, and by marriage he allied himself with Ahab.” Ahab, whose wife was the infamous Jezebel, was possibly the most wicked king who ever ruled over Israel. Jehoshaphat and Ahab cemented their relationship by arranging a marriage between Jehoshaphat's son, Jehoram, and Ahab and Jezebel's daughter, Athaliah. Such arranged dynastic marriages were quite common in those days. So, the two houses becamee allies through marriage.

John W. Ritenbaugh
Three Missing Kings (Part One)

2 Chronicles 21:12-20

Things got so bad that Elijah, who had been carried away in a whirlwind about seven or eight years before, felt compelled to send a letter to Jehoram.

The fact that Jehoram was not buried with the other kings indicates the regard in which he was held by his subjects. This tragedy began with a foolish marriage arrangement, which had tragic results for Judah, because Jehoram preferred to follow his evil wife rather than his godly father. Jehoram's evil was so pernicious—it just kept growing and growing—that the people refused to bury him with the other kings. He died unregretted and unlamented. No one cried at his death, yet this evil man is on the list of Christ forebears.

John W. Ritenbaugh
Why Three Kings Are Missing From Matthew 1

2 Chronicles 21:18-20

The language here indicates the low regard in which his subjects held him. His regrettable story had its beginnings in a foolish, arranged marriage and ended with tragic results for Judah. Jehoram preferred to follow the ways of his evil wife and her equally wicked parents rather than his godly father. Jehoram's evil was so pernicious that it just kept growing and consuming more victims. The people refused to honor him with burial among the other kings of Judah. He died unlamented and unmissed, yet this evil man is on the list of Christ's forebears.

John W. Ritenbaugh
Three Missing Kings (Part One)

2 Chronicles 24:1-2

II Chronicles 22:10 reads, “Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal heirs of the house of Judah.” Athaliah, daughter of Israel's King Ahab and Jezebel and thus the granddaughter of Omri (II Chronicles 22:2), was the wife of Jehoram, king of Judah. Once her son had died by the hand of Jehu, she staged a coup, killing all of Ahaziah's heirs and taking the throne. She reigned for six years.

But Jehoshabeath, who was the daughter of Jehoram and (perhaps) Athaliah, took Joash, her youngest nephew and still an infant, and hid him from Athaliah's henchmen, saving his life (II Chronicles 22:12). Evidently, when she saw the carnage taking place, she ran into the nursery, picked up Joash, and put him in one of her own rooms with a nurse. In short order, he was spirited away to the Temple, where he lived in secret for the next six years (II Chronicles 22:12). Jehoshabeath could do this because she had made an excellent marriage to Jehoiada, one of the best high priests in Israelite history.

In the life of Joash, Jehoiada proved a powerful influence for good. Joash reigned for forty years, but unfortunately, Jehoiada did not live through its entirety. Despite being the front man as the heir of David, Joash did not really have it in him to be king—but Jehoiada did. We see this to be true in the next verses:

Now after the death of Jehoiada the leaders of Judah came and bowed down to the king. And the king listened to them. Therefore they left the house of the LORD God of their fathers, and served wooden images and idols . . .. (II Chronicles 24:17-18)

The wording in the first part of the last sentence implies that these Judahite leaders abandoned the way of life represented by the Temple. We would say that they “left the church.” In other words, the nation's entire political leadership apostatized, using weak Joash to return to the paganism they had enjoyed under Joash's grandfather, father, and grandmother.

We could call Joash a “fellow traveler.” He was a leaner, a clinging vine, who did not have the resources within himself to forge his own path. Once Jehoiada died, whenever the pressure of leadership fell on him, he had no one to lean on, and he faltered and declined. Spiritually, he died.

Without Jehoiada, Joash bent whichever way the wind blew. His peers in the realm found him easy to influence, as he would follow the crowd. His character reflected the group of courtiers around him at any given moment. When Jehoiada was with him, his beneficial influence made Joash compliant and a good king. But when he was with a bad crowd, men like the idolatrous leaders of Judah, he followed them like a lost puppy, too afraid to buck his peers. Finally, he would not repent when God warned him that he was going astray. Joash's fate was assassination and the disgrace of not being buried with the kings (II Chronicles 24:25).

We can see Joash's character as merely programmed but not internalized. We might also describe it as reflective of those around him rather than genuinely his. Faith must be grounded within us and personally held. We cannot go through life on someone else's coattails. As Ezekiel 14:14 teaches, even Noah, Job, and Daniel, three of the most righteous, faithful men in all of history, could save only themselves.

John W. Ritenbaugh
Three Missing Kings (Part Two)

2 Chronicles 24:25

Most translators believe “sons” should be singular “son,” as the Septuagint reads. But it is not without precedence that monarchs have taken vengeance on family members of their opponents. Joash's grandfather and grandmother, Jehoram and Athaliah, both purged their families of potential rivals (II Chronicles 21:4; 22:10). Perhaps their examples inspired Joash to kill some of Jehoiada's family to somehow avert Zechariah's plea for divine repayment. If such were the case, plural “sons” would be correct.

John W. Ritenbaugh
Three Missing Kings (Part Two)

Matthew 1:8

Who is this man, Uzziah? The King James Version reads “Ozias,” which is closer to the Greek version of the name. To answer this question makes things very interesting.

We will pick up the trail of these names in the reign of Jehoram:

And they [an army of Philistines and Arabians] came up into Judah and invaded it, and carried away all the possessions that were found in the king's house, and also his sons and his wives, so that there was not a son left to him [Jehoram] except Jehoahaz, the youngest of his sons. (II Chronicles 21:17)

This invasion was devastating for Jehoram. He lost all his wives and sons except the youngest, Jehoahaz. In II Chronicles 22:1, after the ignominious burial of Jehoram, the people of Judah crowned a new king: “Then the inhabitants of Jerusalem made Ahaziah his youngest son king in his place.”

Just four verses earlier, the chronicler names Jehoram's youngest son “Jehoahaz,” and here he calls him “Ahaziah.” Are these two different men or the same man with two names? The latter is the correct answer since, in both cases, he is identified as the youngest son. Over a couple of years, his name changed from Jehoahaz to Ahaziah. It is most likely that his birth name was “Jehoahaz,” but he took “Ahaziah” when he ascended the throne. (In my lifetime, Britain's Prince Albert, Duke of York, took the regnal name of George VI. His given name was “Albert Frederick Arthur George,” and before his ascension to the throne, he was always known as “Albert” or called by his nickname, “Bertie.”)

This king's name becomes more complicated in II Chronicles 22:6:

Then he returned to Jezreel to recover from the wounds he had received at Ramah, when he fought against Hazael king of Syria. And Azariah the son of Jehoram, king of Judah, went down to see Jehoram the son of Ahab in Jezreel, because he was sick.

Beyond the fact that the king of Israel is also named “Jehoram” as Ahaziah's father was, the text calls the king of Judah “Azariah”! This person cannot be a different king of Judah because no other sons of Jehoram remained alive. This king obviously has three names: Jehoahaz, Ahaziah, and Azariah.

And the confusion continues! In II Chronicles 25:27, another name crops up: “After the time that Amaziah turned away from following the LORD, they made a conspiracy against him in Jerusalem, and he fled to Lachish; but they sent after him to Lachish and killed him there.” This verse recounts the death of Amaziah. When a king dies, a new king ascends to the throne, and II Chronicles 26:1 relates who followed Amaziah: “Now all the people of Judah took Uzziah, who was sixteen years old, and made him king instead of his father, Amaziah.”

Amaziah's son, Uzziah, now sits on David's throne. II Kings 15:1 contains a parallel account of this event: “In the twenty-seventh year of Jeroboam, king of Israel, Azariah the son of Amaziah, king of Judah, became king.” Amaziah's son is here called “Azariah.” This Azariah is the same man as Uzziah, the son of Amaziah, in II Chronicles 26. Other details in both accounts verify this (he ascended the throne at sixteen, and his mother was Jecholiah of Jerusalem).

The book of Matthew, written in Greek, uses the Greek equivalents of these Hebrew names. In ancient Hebrew, the vowels are not written. This omission of vowels can easily lead to confusion when the consonants of names in lists like Matthew's genealogy are similar.

This confusion of names sets up an intriguing situation. If the “Uzziah” or “Ozias” of Matthew 1:8 is the king variously called “Jehoahaz,” “Azariah,” or “Ahaziah,” and not the “Azariah” or “Uzziah” of II Kings 15:1 and II Chronicles 26:1, it means three kings in a row have been left off Matthew's list.

John W. Ritenbaugh
Three Missing Kings (Part One)


Find more Bible verses about Jehoram:
Jehoram {Nave's}
 

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