SPRITUAL RISK 1
Kevin Lacey
BMAL 714
Liberty University
Spiritual Risk
SPIRITUAL RISK 2
Abstract
This current paper's point is to feature the case of dangers that one King, Jehoram took on during
his rule and how he dealt with each case while moving away from God's methodologies. The
paper goes over the standard of King Jehoram from his ascent to power until his destruction. It
will reveal insight into his risk management strategies incorporating his formed alliances with
different people like the Philistines and Edomites, and wedding King Ahab's daughter. The writer
will also investigate the idea of his standard and how he was a mischievous leader. It will
expound on the activities of the ruler prompting his avoidance from the imperial tradition. The
writer will likewise dissect what profound danger implies in accordance with a few academic and
scriptural sources. It will investigate the linkage between spiritual dangers and risk management
theories to dive further into what the scriptural standards pass on as methods for handling such
risks. It will close by revealing insight into scriptural examples that depict such profound danger
and how various characters dealt with such cases.
Keywords: King Jehoram, risk management methods, spiritual risk.
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Introduction
Jehoram was the king of Judah and governed after his dad, King Jehoshaphat. He was leader for
a very long time. Ruler Jehoram was, nonetheless, nothing similar to his dad. He was not a huge
difference making king like King Jehoshaphat and drove individuals off track. Rather than
uniting his family in revering God, he drove them away. Like some other rulers, King Jehoram
likewise was confronted with a few difficulties during his rule. These went from the actual
beginning of his ruling when he saw and thought there would be resistance or battle for his
position. Dangers allude to unsure occasions that may happen exposing one to specific dangers.
It might prompt unsafe occurrences prompting harms or misfortunes. Each endeavor whether it is
monetary, political, or social has risks. They can happen whenever which justifies the need to
plan for them. One can deflect risks, acknowledge, or manage them when they occur. In any
case, the decision additionally relies upon the kind of dangers, the accessible assets, and the
conceivable damage that such dangers could cause. In leadership, these could incorporate such
occurrences as resistance from a given factor, fights with different groups, noncompliance among
the pioneer's supporters, or even troubles in instructing a group. Ruler Jehoram additionally
confronted certain difficulties during his rule. He found a way a few ways to deal with the
apparent dangers. Nonetheless, his strategies were ineffective as they didn't go as per God's
arrangements. They depicted him as a remorseless, devilish, and awful ruler. Lord Jehoram was
ineffective in his risk management steps as they included moves that distanced him from God.
King Jehoram’s Rise
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His Brothers Killings
Lord Jehoram was one of the son's of the King Jehoshaphat before him. When King Jehoshaphat
passed away, somebody needed to take the rule from him. Ruler Jehoshaphat had seven children
of which Jehoram was the most established. Accordingly, the ruler had given every one of his
children blessings of significant worth like fortified establishments inside Judah. However, he
gave the subsequent rule of the realm to his eldest child, Jehoram (2 Chronicles 21:1-3, NIV). In
spite of, having no resistance to the seat as the lord had given it over to him, Jehoram saw a
threat from his siblings. He saw that their existence posed a threat to his climb to king and that he
would not do so effectively in their presence. Subsequently, King Jehoram murdered every one
of his siblings and different authorities. He conflicted with the arrangements of the 6th
commandment that thou shall not murder (Exodus 20:13). His execution of his siblings was
inappropriate as they didn't present any danger to his authority. There was no sign that they were
keen on assuming control over power over Judah. Abecassis (2015) questions such activities and
whether it radiated from a power battle among the siblings. Likewise, in spite of both the records
in the 2 Chronicles and 2 Kings highlighting King Jehoram's taking the crown and governing
Judah, just the Chronicles diagram the slaughtering of his siblings. It is significant that regardless
of whether the siblings had displayed desire towards their dad's blessing to Jehoram, he had a
better standing as he was the eldest and first born son. Their disappointment with their sibling's
power didn't warrant their death and that of different officials. Therefore, King Jehoram's
treatment of the circumstance was malevolent an ineffective.
King Jehoram’s marriage
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Lord Jehoram additionally conflicted with the lessons of God when he wedded Athaliah, the
daughter of Ahab. Ruler Jehoshaphat failed towards the end of his rule when he began making
insidious partnerships. He joined forces with King Ahab and to solidify their relationship,
permitted his child, Jehoram to wed King Ahab's girl Athaliah. Ruler Ahab's better half, Queen
Jezebel had effectively pulled him from God and King Jehoram's significant other would
likewise do the same. Proverbs 13:20 states, “that one's affiliations will undoubtedly influence
their conduct and ethics. At the point when an individual surrounds themselves with abhorrent
individuals they will adopt comparative conduct and the equivalent is valid for relating with
individuals who have great ethics. Because of King Jehoram's union with Athaliah, he dismissed
God from his heart and drove his people away from God as well. King Jehoshaphat might have
seen potential dangers that he might have confronted in the event that he didn't have those
alliances, nonetheless, his relationship with King Ahab just disappointed the Lord.
King Jehoram’s Reign
Idol worship
In Judah King Jehoram took to an alternate route in his leadership from the second he started.
His partnership through union with King Ahab prompted the presentation of idol worship.
Merida (2015) states that he walked in the ways of the lords of Israel like the manner in which
the house of King Ahab did. His correlation with King Ahab is defined by a bad leadership style
without thinking about any of Yahweh's instructions. This occurrence likewise implies that not at
all like his dad, King Jehoram never did anything to bring his family closer to God. Lord
Jehoshaphat had willingly volunteered to lead the hearts of his kin back to God. He was a
transformational leader as 2 Chronicles 17:3 describes how God was with him as he lived his life
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day to day like his dad David that had ruled before him. He made strides by uniting the Levites,
elders of Judah, and priests to take the word to people. He didn't counsel false prophets or even
Baal as different lords during his time did. It was, subsequently, a disgrace when the initial step
that his child took when he became king was to slaughter such officials. Lord Jehoram wandered
so far from God's word that it became obvious his time as king would not last. Psalms 16:4 states
that the individuals who get turn from God will endure Yahweh's fury. Ruler Jehoram's
leadership was in this manner doomed all along. He didn't have any wise council gathering
around him like his dad had the prophet Micaiah. Subsequently, he settled on numerous
ineffective choices that established the framework to his unavoidable destruction.
Rebellions against Judah
Ruler Jehoram's horrible ruling and underhanded deeds prompted numerous groups leaving him.
Over the span of his ruling, a few states stood up against him separating them from his ruling. In
the first place, Edom, a vassal state defied King Jehoram. He went to them in battle with chariots
and officials planning to battle the defiance and break the group. However, he was not effective
as 2 Chronicles 21:9 summarizes the critical loss that the King confronted. The Edomites
encompassed him and nearly murdered him. Lord Jehoram barely got away with his life.
Because of this triumph, the Edomites got free of Judah to the degree that they even had their
own King (Hassler, 2016). Be that as it may, this example didn't dissuade King Jehoram from his
shrewd ways. He proceeded with idol worship and surprisingly set up high places on Judah's
hills. Therefore, soon after the freedom of Edom, another city, Libnah, took an action against
King Jehoram. The city tried to withdraw from Judah and gain their freedom. Like Edom, Libnah
succeeded and turned into a different state from Judah. God's guarantee to David to not
annihilate the kingdom prevailed in spite of the disappointment that King Jehoram brought him.
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In 2 Chronicles 21:12-15, Prophet Elijah composed a letter to Jeoram educating him on God's
disappointment in him. It additionally laid out God's guarantee to punish him by striking his
people and family a heavy blow. The letter likewise expressed the prediction of the suffering that
King Jehoram would be confronted with. God likewise permitted King Jehoram to endure the
attack of Judah by the Philistines and Arabs, rampaging through the castle and executing all of
King Jehoram's kids with the exception of the youngest who got away.
Death of King Jehoram
Following Prophet Elijah's prediction, King Jehoram's demise was agonizing and unbearable. He
had a serious illness that caused him to suffer over some time. He passed away in the second year
in the wake of having the infection. The most noticeable part was that regardless of having ruled
for a very long time, his passing was not a loss to anybody. He didn't get the sort of illustrious
memorial service and entombment that rulers before him got. In turn, he was laid to rest in the
city of David like a common citizen. He didn't get a last resting place among the burial chambers
of Kings like his predecessors. Takore (2019), states that because of King Jehoram's underhanded
ways, God rejected him from the imperial tradition. His conduct compromised his standard
prompting annihilating outcomes.
Spiritual risk
Spiritual risks are the troubles, difficulties, and snags that the congregation faces in staying
aware of the word of God or being a fellowship with the Holy Spirit. As per O'Callaghan (2017),
one essential battle that the vast majority of the Christian faith face is identified with the cutting
edge culture and how to stay aware of it. The article characterizes the advanced culture as
delicate and missing in faith. It has advanced to the degree that it questions and challenges the
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Christian faith that has existed some time before its origination. Nonetheless, profound dangers
don't identify with one's faith as a Christian as it were. Spirituality is a wide term indicating the
quintessence of being human. It identifies with so many factors as one's belief system, prayer,
dedication, contemplation, desires, and ceremonies. Spiritual viewpoints additionally identify
with non-material, transcendent, unworldly, and psychological. It indicates the state of being.
Subsequently, spiritual dangers influence the center of one's presence, what their identity is, or
their target status. Spiritual risks represent a danger to one's continuance in their struggle through
the state of being. For Christians it could challenge their relationship with others or God and
their goals to entering the kingdom of Heaven. Christianity is a religion dependent on the faith
that living as per God's desires, keeping Jesus' teachings, and living holy, will procure one a spot
in God's presence. John 5:24 expounds Jesus' plea to individuals that whoever tunes in to his
word and accepts that it came from God would have unceasing lives. Hebrews 11:1 characterizes
confidence as assurance in things that individuals hope for, despite the fact that they have not
seen it. Spiritual risks would mean examples that keep one from having such faith and belief.
Research by Nadan et al. (2019) into the Jewish people group showed the parents perspective on
profound dangers as including non-adherence to the Torah, disregarding socio-social standards
and rules, and a decrease in their spiritual beliefs. Spiritual dangers lead to battles that might be
heavenly, that is against one and a higher force. It might likewise be internal or inside oneself, or
relational stretching out to one's associations with others. There are a few methods for dealing
with such risks including, tolerating them in situations where one can't do anything about them.
An individual can likewise choose to stay away from the danger, for example, occasions that
may open one to bodies of evidence prompting conflicting with God's decree. The other
technique is moving the danger to another group that might have the option to deal with them.
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The last occurrence is alleviating the danger, which means managing them as they emerge. A
portion of the risks that one may face might be predictable, and in this manner, reasonable.
Others may happen unexpectedly and be past the ability of the individual. Be that as it may, in all
occurrences, one should have confidence and strength in managing all instances.
Conclusion
Profound risks, actually like some other kind of dangers can emerge whenever. Lord Jehoram
saw certain dangers from the beginning of his rule. His choice of procedure for taking care of the
dangers was not ideal since it utilized power that was past the plausible danger. Ruler Jehoram's
reign was especially underhanded and disappointing according to the Lord. He distanced himself
from God and empowered idol love/worship. The King also broke numerous commandments
thus drawing in God's rage. All these show how it is critical to have great risk management
strategies. It requires expectation, arrangement, and understanding possibilities prior to picking
the proper procedure for taking care of each occurrence. Proverbs 19:2 advises acting quickly,
even without all the fundamental information.
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References
Abecassis, I. (2015). “He put to the sword all his brothers”(2 Chr 21, 4)?. Biblische Notizen,
165, 35-42.
Hassler, M. A. (2016). The Setting of Obadiah: When Does the Oracle Concerning Edom
Transpire?. Journal of the Evangelical Theological Society, 59(2), 241.
Merida, T. (2015). Exalting Jesus in 1 & 2 Kings. B&H Publishing Group.
Nadan, Y., Gemara, N., Keesing, R., Bamberger, E., Roer-Strier, D., & Korbin, J. (2019).
‘Spiritual Risk’: A Parental Perception of Risk for Children in the Ultra-Orthodox Jewish
Community. The British Journal of Social Work, 49(5), 1198-1215.
O'Callaghan, P. (2017). Cultural challenges to faith: a reflection on the dynamics of modernity.
Church, communication and culture, 2(1), 25-40.
Takore, Z. B. (2019). A gamut of etiological and retributive justice in the decalogue. Scriptura:
Journal for Biblical, Theological and Contextual Hermeneutics, 118(1), 1-12.
Zimran, Y. (2014). “The covenant made with David”: the king and the kingdom in 2 Chronicles
21. Vetus Testamentum, 64(2), 305–325.
