2 Chronicles 21:2

KJV

And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these [were] the sons of Jehoshaphat king of Israel.

KJV (with Strong's)

And he had brethren {H251} the sons {H1121} of Jehoshaphat {H3092}, Azariah {H5838}, and Jehiel {H3171}, and Zechariah {H2148}, and Azariah {H5838}, and Michael {H4317}, and Shephatiah {H8203}: all these were the sons {H1121} of Jehoshaphat {H3092} king {H4428} of Israel {H3478}.

Complete Jewish Bible

He had brothers who were sons of Y'hoshafat -'Azaryah, Yechi'el, Z'kharyahu, 'Azaryahu, Mikha'el and Sh'fatyahu; all these were sons of Y'hoshafat king of Isra'el.

Berean Standard Bible

Jehoram’s brothers, the sons of Jehoshaphat, were Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah; these were all sons of Jehoshaphat king of Israel.

American Standard Version

And he had brethren, the sons of Jehoshaphat: Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel.

Commentary

### SUMMARY
Second Chronicles 21:2 introduces the six brothers of Jehoram—Azariah, Jehiel, Zechariah, another Azariah, Michael, and Shephatiah—all identified as sons of King Jehoshaphat. This seemingly straightforward genealogical listing immediately follows Jehoram's succession to the throne of Judah, serving as a crucial prelude to the dark and violent trajectory of his reign, which tragically begins with the murder of these very siblings. The verse subtly underscores the importance of royal lineage while simultaneously setting the stage for a stark contrast between a righteous father's legacy and a wicked son's actions.

### CONTEXT
* **Literary Context:** This verse is situated at the very beginning of Jehoram's reign, directly following the account of his father Jehoshaphat's death and burial in [2 Chronicles 21:1](/2_chronicles/21-1 "2 Chronicles 21:1 - Jehoram's Succession"). The Chronicler meticulously lists Jehoram's brothers, a detail that initially appears to be a standard genealogical record. However, this seemingly innocuous listing takes on profound significance just two verses later, as [2 Chronicles 21:4](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers") reveals Jehoram's brutal act of fratricide, murdering all his brothers and some of the princes of Israel. Thus, 2 Chronicles 21:2 functions as a dramatic setup, introducing the victims before their tragic fate is unveiled, thereby intensifying the shock and condemnation of Jehoram's wickedness. It immediately signals a departure from the relatively stable and righteous reign of Jehoshaphat.
* **Historical & Cultural Context:** In ancient Near Eastern monarchies, the succession of a new king often brought political instability, and the presence of multiple royal sons could pose a threat to the new monarch's absolute authority. While primogeniture was generally observed, challenges to the throne from brothers were not uncommon, sometimes leading to violent purges. Jehoram's act, though extreme, was a desperate measure to consolidate power and eliminate potential rivals. Furthermore, the Chronicler's description of Jehoshaphat as "king of Israel" (rather than "king of Judah") reflects a theological perspective common in Chronicles, where "Israel" often refers to the unified people of God, encompassing both the northern and southern kingdoms, even after their political division. This highlights the Chronicler's emphasis on the ideal, undivided kingdom of God, regardless of the contemporary political reality.
* **Key Themes:** The listing of Jehoram's brothers in 2 Chronicles 21:2 contributes to several overarching themes in the book of Chronicles. Firstly, it emphasizes **Royal Lineage and Succession**, particularly the continuation of the Davidic dynasty, which is central to the Chronicler's theological agenda, as seen in passages like [2 Samuel 7:12-16](/2_samuel/7-12 "2 Samuel 7:12-16 - God's Covenant with David"). Secondly, it highlights the complex and often perilous **Family Dynamics in Kingship**, where power struggles could lead to devastating internal conflict, a theme tragically realized in Jehoram's subsequent actions. Finally, and most powerfully, this verse sets up a stark **Contrast with Parental Legacy**. Jehoshaphat was a king who "walked in the ways of the Lord" ([2 Chronicles 20:32](/2_chronicles/20-32 "2 Chronicles 20:32 - Jehoshaphat's Righteous Reign")), yet his son Jehoram, introduced here alongside his siblings, would prove to be one of Judah's most wicked kings, demonstrating that spiritual heritage does not guarantee personal righteousness.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **brethren (Hebrew, _’aḥim'_):** This term refers to Jehoram's full brothers, sons of the same father, Jehoshaphat. In a royal context, "brethren" often denoted potential rivals or key figures within the royal court. Their existence represented both a continuation of the royal line and, for a paranoid or power-hungry king, a threat to unchallenged authority. The term here is laden with tragic irony, as these "brethren" are soon to become Jehoram's victims.
* **sons of Jehoshaphat (Hebrew, _bəney Yəhôšāp̄āṭ'_):** This phrase explicitly links these individuals to the recently deceased, righteous King Jehoshaphat. This connection serves to heighten the moral contrast that immediately follows. The sons of a godly king are introduced, only for one of them to commit an act of unimaginable wickedness against his own family, thereby defiling the legacy of his father and the sanctity of the Davidic line.
* **king of Israel (Hebrew, _meleḵ Yiśrā’ēl'_):** While Jehoshaphat ruled the Southern Kingdom of Judah, the Chronicler frequently uses "Israel" in a broader, theological sense to refer to the entire people of God, including both the northern and southern tribes. This reflects the Chronicler's vision of a unified, ideal Israel under the Davidic covenant, despite the political reality of a divided monarchy. It does not imply that Jehoshaphat ruled the Northern Kingdom, but rather emphasizes his position as king over God's chosen people in their entirety.

#### Verse Breakdown
* **"And he had brethren the sons of Jehoshaphat":** This clause immediately identifies Jehoram ("he," referring to the subject of 2 Chronicles 21:1) as having multiple brothers. The emphasis on them being "sons of Jehoshaphat" establishes their royal lineage and their connection to a king known for his piety, setting up the dramatic contrast with Jehoram's subsequent actions.
* **"Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah":** This detailed listing of six names is significant. The repetition of "Azariah" could indicate two different individuals with the same common name or a scribal error. Regardless, the specific enumeration of each brother underscores their individual existence and, by extension, the precise nature of Jehoram's horrific crime against his own family. These were not anonymous figures but distinct members of the royal household.
* **"all these [were] the sons of Jehoshaphat king of Israel":** This concluding phrase reiterates the shared paternity and royal status of the listed individuals. The title "king of Israel" for Jehoshaphat, as discussed in Key Word Analysis, reflects the Chronicler's overarching theological perspective on the unified people of God, even in a politically divided kingdom. It reinforces the high standing of their father, making Jehoram's actions even more reprehensible.

#### Literary Devices
The Chronicler employs several literary devices in 2 Chronicles 21:2 to achieve its powerful effect. Most notably, there is **Foreshadowing**. The meticulous listing of Jehoram's brothers, immediately after his ascension, serves as a grim setup for the fratricide described just two verses later in [2 Chronicles 21:4](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers"). This structural choice builds dramatic tension and highlights the severity of Jehoram's sin. There is also a strong element of **Irony**. The sons of Jehoshaphat, a king who "walked in the ways of the Lord" ([2 Chronicles 20:32](/2_chronicles/20-32 "2 Chronicles 20:32 - Jehoshaphat's Righteous Reign")), are introduced, only for one of them (Jehoram) to commit an act of unimaginable wickedness against his own family, directly contrasting with the father's legacy and the expected conduct of a Davidic king. Finally, the use of **Genealogy** and detailed nomenclature (listing each brother by name) is characteristic of the Chronicler's style, emphasizing historical record and lineage. However, in this instance, it transforms from a simple record into a tragic roll call, marking the victims of a heinous royal crime.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 21:2, while seemingly a straightforward genealogical note, functions as a profound theological statement on the nature of leadership, the consequences of sin, and the enduring tension between human depravity and divine covenant. It demonstrates that even a righteous heritage does not guarantee righteous character; Jehoram, despite being the son of a godly king, chose a path of wickedness. The verse sets the stage for a dramatic illustration of how unchecked ambition and a lust for power can lead to horrific acts, even within the closest family bonds. This fratricide represents a severe moral decline for the Davidic monarchy, a direct affront to the covenant God made with David, which promised a stable and righteous lineage. The subsequent divine judgment upon Jehoram underscores God's active involvement in the affairs of kings and nations, holding them accountable for their moral choices.

* [2 Chronicles 21:4](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers")
* [Deuteronomy 17:14-20](/deuteronomy/17-14 "Deuteronomy 17:14-20 - Laws for the King")
* [Genesis 4:8](/genesis/4-8 "Genesis 4:8 - Cain Murders Abel")

### REFLECTION AND APPLICATION
The tragic narrative initiated by 2 Chronicles 21:2 serves as a timeless warning that spiritual lineage and privileged position do not inherently confer moral character or guarantee righteous conduct. Jehoram, born into the revered Davidic line and heir to a godly father, chose a path of extreme wickedness, culminating in the murder of his own brothers. This reminds us that each individual is personally accountable for their choices before God, regardless of their background or the spiritual legacy they inherit. It highlights the corrupting influence of unchecked power and ambition, which can lead even those from seemingly blessed circumstances to commit heinous acts. For us today, this verse challenges us to examine our own hearts: Do we rely on our heritage or external circumstances for our spiritual standing, or do we actively cultivate a personal walk of integrity and obedience to God? It calls us to prioritize godly character and moral courage over worldly ambition, recognizing the devastating consequences of sin, not only for individuals but for families and communities.

#### Questions for Reflection
* **How does the stark contrast between Jehoshaphat's righteous legacy and Jehoram's wicked actions challenge our assumptions about spiritual inheritance and personal responsibility?**
* **In what ways can unchecked ambition or a desire for power manifest in our own lives, families, or communities today, and what are the potential consequences?**
* **What practical steps can we take to ensure that our character aligns with our calling and convictions, regardless of our background or position?**

### FAQ

**Why does the text list the brothers so prominently if they are immediately killed?**

Answer: The prominent listing of Jehoram's brothers in [2 Chronicles 21:2](/2_chronicles/21-2 "2 Chronicles 21:2 - Jehoram's Brothers") serves a crucial literary and theological purpose. Firstly, it heightens the shock and depravity of Jehoram's actions described in [2 Chronicles 21:4](/2_chronicles/21-4 "2 Chronicles 21:4 - Jehoram Murders His Brothers"). By naming each brother, the Chronicler emphasizes that these were not anonymous figures but distinct individuals, members of the royal household, making Jehoram's fratricide even more heinous. Secondly, it underscores the extent of Jehoram's insecurity and ruthlessness, as he eliminated all potential rivals, even his own flesh and blood. This act of violence against his own family marks a significant moral decline for the Davidic dynasty and sets the tone for Jehoram's wicked reign.

**Why is Jehoshaphat called "king of Israel" when he ruled Judah?**

Answer: The Chronicler's use of "king of Israel" to describe Jehoshaphat, who was king of the Southern Kingdom of Judah, reflects a theological perspective rather than a strict political one. Throughout the book of Chronicles, "Israel" often refers to the unified people of God, encompassing both the northern and southern tribes, despite the historical division of the kingdom. The Chronicler emphasizes the ideal, undivided kingdom under the Davidic covenant, viewing the kings of Judah as the legitimate heirs to the throne of all Israel. This usage highlights the Chronicler's focus on the spiritual unity and covenantal identity of God's people, regardless of their political fragmentation. It does not imply that Jehoshaphat literally ruled the Northern Kingdom, but rather that he was king over the true "Israel" in God's eyes.

### CHRIST-CENTERED FULFILLMENT
The tragic narrative initiated in 2 Chronicles 21:2, with its depiction of a king who secures his throne through violence and fratricide, stands in stark contrast to the true and ultimate King, Jesus Christ. Jehoram's reign, marked by wickedness and a complete disregard for family and covenant, highlights the desperate need for a perfect ruler. Unlike Jehoram, who murdered his brothers out of fear and ambition, Jesus, the true Son of David ([Matthew 1:1](/matthew/1-1 "Matthew 1:1 - Jesus, Son of David")), establishes His kingdom not through bloodshed of others, but through His own sacrificial blood. His kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), built on righteousness, peace, and justice, rather than earthly power and political maneuvering. Where human kings like Jehoram fail miserably, succumbing to sin and corruption, Christ is the faithful King, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Jesus, Our Perfect High Priest")). He is the ultimate fulfillment of the Davidic covenant, the [King of Kings and Lord of Lords](/revelation/19-16 "Revelation 19:16 - King of Kings and Lord of Lords"), whose reign brings salvation, not destruction, and whose character perfectly embodies the divine will, providing a perfect and eternal contrast to the flawed and fallen kings of Israel and Judah.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 23:2

And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem.

2 Chronicles 12:6

Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD [is] righteous.

2 Chronicles 24:5

And he gathered together the priests and the Levites, and said to them, Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened [it] not.

2 Chronicles 28:27

And Ahaz slept with his fathers, and they buried him in the city, [even] in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead.

2 Chronicles 33:18

Now the rest of the acts of Manasseh, and his prayer unto his God, and the words of the seers that spake to him in the name of the LORD God of Israel, behold, they [are written] in the book of the kings of Israel.

2 Chronicles 28:23

For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, [therefore] will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.

2 Chronicles 35:18

And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem.