Text -- 2 Kings 11:17 (NET)

11:17 Jehoiada then drew up a covenant between the Lord and the king and people, stipulating that they should be loyal to the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 11:17

A sacred covenant whereby he solemnly engaged both the king, and people, that they should be the Lord's people; that they should renounce, and root out all idolatry, and set up and maintain God's true worship.

Wesley: 2Ki 11:17

This was a civil covenant, whereby the king engaged himself to rule them justly, and in the fear of God; and the people obliged themselves to defend and obey him.

JFB: 2Ki 11:17-18

The covenant with the Lord was a renewal of the national covenant with Israel (Exo. 19:1-24:18; "to be unto him a people of inheritance," Deu 4:6; Deu 27:9). The covenant between the king and the people was the consequence of this, and by it the king bound himself to rule according to the divine law, while the people engaged to submit, to give him allegiance as the Lord's anointed. The immediate fruit of this renewal of the covenant was the destruction of the temple and the slaughter of the priests of Baal (see 2Ki 10:27); the restoration of the pure worship of God in all its ancient integrity; and the establishment of the young king on the hereditary throne of Judah [2Ki 11:19].

Clarke: 2Ki 11:17

Jehoiada made a covenant - A general covenant was first made between the Lord, the Supreme King, the king his viceroy, and the people, that they should all be the Lord’ s people; each being equally bound to live according to the Divine law

Then, secondly, a particular covenant was made between the king and the people, by which the king was bound to rule according to the laws and constitution of the kingdom, and to watch and live for the safety of the public. And the people were bound on their part, to love, honor, succor, and obey the king. Where these mutual and just agreements are made and maintained, there can be nothing else than prosperity in the Church and the state.

TSK: 2Ki 11:17

made a covenant : 2Ki 11:4; Deu 5:2, Deu 5:3, Deu 29:1-15; Jos 24:25; 2Ch 15:12-14, 2Ch 29:10, 2Ch 34:31; Ezr 10:3; Neh 5:12, Neh 5:13, Neh 9:38, Neh 10:28, Neh 10:29; 2Co 8:5

between the king : 1Sa 10:25; 2Sa 5:3; 1Ch 11:3; 2Ch 23:16; Rom 13:1-6

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 11:17

A covenant - Rather, "the covenant,"which either was already an established part of a coronation (marginal reference "k"), or at least became such afterward.

Poole: 2Ki 11:17

Between the Lord and the king and the people a sacred covenant, whereby he solemnly engaged both the king and people, as it here follows,

that they should be the Lord’ s people i.e. that they should renounce and root out all idolatry, and set up and maintain God’ s true worship. Compare 2Ki 23:10 .

Between the king also and the people: this was a civil covenant, whereby the king engaged himself to rule them justly, and in the fear of God; and the people obliged themselves to defend and obey him. Compare 2Sa 5:3 .

Haydock: 2Ki 11:17

People. Joiada, as mediator (Calmet) between God, the king, and the people, engaged the two latter to be faithful to their common Lord, and to each other. They promised mutually to observe the laws, and, on that condition, the high priest gave them an assurance that God would protect them. (Haydock) ---

The covenant entered into by their fathers (Exodus xix. 5.) was renewed. (Calmet)

Gill: 2Ki 11:17

And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people,.... Renewed the covenant between the Lord on the one part, and the king and the people on the other; assuring them, that as God had declared that he would be their God, he would yet be their God to bless and protect them, they continuing in obedience to him; and obliging them to promise that they would serve the Lord their God, and him only, and root out all idolatry from the land, and restore, and continue in, the pure worship of God:

between the king also and the people; he promising, on his part, that he would govern them according to the law of God, and protect them in their rights and properties, privileges and liberties; and they, on their part, that they would honour and obey him, and be his faithful subjects. In 2Ch 23:16 Jehoiada is said to make this covenant between him, &c. which may be understood of the Lord; or if of himself, the meaning is, that it was made between him, the king and people, and the Lord.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 11:17

¹ tn Heb “and Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.” The final words of the verse (“and between the king and [between] the people”) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another.

Geneva Bible: 2Ki 11:17

And Jehoiada made a ^{( p )} covenant between the LORD and the king and the people, that they should be the LORD'S people; between the ^{( q )} king also and the people.

^{( p )} That both the king and the people should maintain the true worship of God and destroy all idolatry.

^{( q )} That he should govern and they obey in the fear of God.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 11:1-21

1 Jehoash, being saved by Jehosheba his aunt from Athaliah's massacre of the seed royal, is hid six years in the house of God.

4 Jehoiada, giving order to the captains, in the seventh year anoints him king.

13 Athaliah is slain.

17 Jehoiada restores the worship of God.

MHCC: 2Ki 11:17-21

King and people would cleave most firmly to each other, when both had joined themselves to the Lord. It is well with a people, when all the changes that pass over them help to revive, strengthen, and advance the interests of religion among them. Covenants are of use, both to remind us of, and bind us to, the duties already binding on us. They immediately abolished idolatry; and, pursuant to the covenant with one another, they expressed mutual readiness to help each other. The people rejoiced, and Jerusalem was quiet. The way for people to be joyful and at peace, is to engage fully in the service of God; for the voice of joy and thanksgiving is in the dwellings of the righteous, but there is no peace for the wicked.

Matthew Henry: 2Ki 11:17-21

Jehoiada had now got over the harlot part of his work, when, by the death of Athaliah, the young prince had his way to the throne cleared of all opposition. He had now to improve his advantages for the perfecting of the revolution and the settling of the government. Two things we have an account of here: -

I. The good foundations he laid, by an original contract, 2Ki 11:17. Now that prince and people were together in God's house, as it should seem before they stirred, Jehoiada took care that they should jointly covenant with God, and mutually covenant with each other, that they might rightly understand their duty both to God and to one another, and be firmly bound to it. 1. He endeavoured to settle and secure the interests of religion among them, by a covenant between them and God. King and people would then cleave most firmly to each other when both had joined themselves to the Lord. God had already, on his part, promised to be their God (Jehoiada could show them that in the book of the testimony); now the king and people on their part must covenant and agree that they will be the Lord's people: in this covenant, the king stands upon the same level with his subjects and is as much bound as any of them to serve the Lord. By this engagement they renounced Baal, whom many of them had worshipped, and resigned themselves to God's government. It is well with a people when all the changes that pass over them help to revive, strengthen, and advance the interests of religion among them. And those are likely to prosper who set out in the world under fresh and sensible obligations to God and their duty. By our bonds to God the bonds of every relation are strengthened. They first gave themselves to the Lord, and then to us, 2Co 8:5. 2. He then settled both the coronation-oath and the oath of allegiance, the pacta conventa - covenant, between the king and the people, by which the king was obliged to govern according to law and to protect his subjects, and they were obliged, while he did so, to obey him and to bear faith and true allegiance to him. Covenants are of use both to remind us of and to bind us to those duties which are already binding on us. It is good, in all relations, for the parties to understand one another fully, particularly in that between prince and subject, that the one may understand the limits of his power and prerogative, the other those of his liberty and property; and never may the ancient landmarks which our fathers have set before them be removed.

II. The good beginnings he raised on those foundations. 1. Pursuant to their covenant with God they immediately abolished idolatry, which the preceding kings, in compliance with the house of Ahab, had introduced (2Ki 11:18): All the people of the land, the mob, got together, to show their zeal against idolatry; and every one, now that they were so well headed, would lend a hand to pull down Baal's temple, his altars, and his images. All his worshippers, it should seem, deserted him; only his priest Mattan stuck to his altar. Though all men forsook Baal, he would not, and there he was slain, the best sacrifice that ever was offered upon that altar. Having destroyed Baal's temple, they appointed officers over the house of God, to see that the service of God was regularly performed by the proper persons, in due time, and according to the institutional manner. 2. Pursuant to their covenant with one another they expressed a mutual readiness to and satisfaction in each other. (1.) The king was brought in state to the royal palace, and sat there on the throne of judgment, the thrones of the house of David (2Ki 11:19), ready to receive petitions and appeals, which he would refer it to Jehoiada to give answers to and to give judgment upon. (2.) The people rejoiced, and Jerusalem was in quiet (2Ki 11:20), and Josephus says they kept a feast of joy many days, making good Solomon's observation (Pro 11:10), When it goes well with the righteous the city rejoices, and when the wicked perish there is shouting.

Keil-Delitzsch: 2Ki 11:4-20

Dethronement of Athaliah and Coronation of Joash (compare the account in 2 Chron 23, which is more elaborate in several points).

(Note: In both accounts we have only short extracts preserved from a common and more complete original, the extracts having been made quite independently of one another and upon different plans. Hence the apparent discrepancies, which have arisen partly from the incompleteness of the two abridged accounts, and partly from the different points of view from which the extracts were made, but which contain no irreconcilable contradictions. The assertion of De Wette, which has been repeated by Thenius and Bertheau, that the chronicler distorted the true state of the case to favour the Levites, rests upon a misinterpretation of our account, based upon arbitrary assumptions, as I have already shown in my apologetischer Versuch über die Chronik (p. 361ff.).)

2Ki 11:4

In the seventh year of Athaliah's reign, Jehoiada sent for the captains of the king's body-guard to come to him into the temple, and concluded a covenant with them, making them swear and showing them the king's son, namely, to dethrone the tyrant Athaliah and set the king's son upon the throne. המּאיות שׂרי , centuriones , military commanders of the executioners and runners, i.e., of the royal body-guard. The Chethîb מאיות may be explained from the fact that מאה is abridged from מאיה (vid., Ewald, §267, d.). On ורצים כּרי = והפּלתי הכּרתי (1Ki 1:38) see the Comm. on 2Sa 8:18; and on ל as a periphrasis of the genitive, see Ewald, §292, a . In 2Ch 23:1-3 the chronicler not only gives the names of these captains, but relates still more minutely that they went about in the land and summoned the Levites and heads of families in Israel to Jerusalem, probably under the pretext of a festal celebration; whereupon Jehoiada concluded a covenant with the persons assembled, to ensure their assistance in the execution of his plan.

2Ki 11:5-8

Jehoiada then communicated to those initiated into the plan the necessary instructions for carrying it out, assigning them the places which they were to occupy. "The third part of you that come on the Sabbath (i.e., mount guard) shall keep the guard of the king's house ( ושׁמרי is a corruption of ושׁמרוּ ), and the third part shall be at the gate Sur, and the third part at the gate behind the runners, and (ye) shall keep guard over the house for defence; and the two parts of you, (namely) all who depart on the Sabbath, shall keep the guard of the house of Jehovah for the king; and ye shall surround the king round about, every one with his weapons in his hand; and whoever presses into the ranks shall be slain, and shall be with the king when he goes out and in,"i.e., in all his steps. The words השּׁבּת בּאי השּׁבּ and השּׁבּת יצאי , "those coming and those going out on the Sabbath,"denote the divisions of the watch, those who performed duty on the Sabbath and those who were relieved on the Sabbath; not the military guard at the palace however, but the temple-guard, which consisted of Levites. For David had divided the priests and Levites into classes, every one of which had to perform service for a week and was relieved on the Sabbath: compare 1 Chron 23-26 with Josephus ( Ant. vii. 14, 7), who expressly says that every one of the twenty-four classes of priests had to attend to the worship of God "for eight days, from Sabbath to Sabbath,"also with Luk 1:5. On the other hand, we do not know that there was any similar division and obligation to serve in connection with the royal body-guard or with the army. The current opinion, that by those who come on the Sabbath and those who go out on the Sabbath we are to understand the king's halberdiers or the guard of the palace, is therefore proved to be unfounded and untenable. And if there could be any doubt on the matter, it would be removed by 2Ki 11:7 and 2Ki 11:10. According to 2Ki 11:7, two parts of those who went away (were relieved) on the Sabbath were to undertake the guarding of the house of Jehovah about the king, i.e., to keep guard over that room in the temple where the king then was. Could Jehoiada have used the royal body-guard, that was being relieved from guarding the palace, for such a purpose as this? Who can imagine that this is a credible thing? According to 2Ki 11:10, Jehoiada gave to the captains over a hundred the weapons of king David, which were in the house of Jehovah. Did the palace-guard then return without weapons? In 2Ch 23:4, "those coming on the Sabbath"are correctly described as the priests and Levites coming on the Sabbath, i.e., the priests and Levites who entered upon their week's duty at the temple on the Sabbath. According to this explanation of the words, which is the only one that can be grammatically sustained, the facts were as follows: "When Jehoiada had initiated the captains of the royal halberdiers, and with their help the heads of families of the people generally, into his plan of raising the youthful Joash to the throne and dethroning Athaliah, he determined to carry out the affair chiefly with the help of the priests and Levites who entered upon their duty in the temple on the Sabbath, and of those who left or were relived at the same time, and entrusted the command over these men to the captains of the royal halberdiers, that they might occupy the approaches to the temple with the priests and Levites under their command, so as to prevent the approach of any military from the king's palace and protect the youthful king. These captains had come to the temple without weapons, to avoid attracting attention. Jehoiada therefore gave them the weapons of king David that were kept in the temple.

With regard to the distribution of the different posts, the fact that two-thirds are spoken of first of all in 2Ki 11:5, 2Ki 11:6, and then two parts in 2Ki 11:7, occasions no difficulty. For the two-thirds mentioned in 2Ki 11:5, 2Ki 11:6 were those who came on the Sabbath, whereas the "two divisions"( היּדות שׁתּי ) referred to in 2Ki 11:7 were all who went away on the Sabbath. Consequently the priests and Levites, who came on the Sabbath and entered upon the week's service, were divided into three sections; and those who should have been relieved, but were detained, into two. Probably the number of those who came this time to perform service at the temple was much larger than usual, as the priests were initiated into Jehoiada's secret; so that it was possible to make three divisions of those who arrived, whereas those who were about to depart could only be formed into two. The three divisions of those who were entering upon duty are also distinctly mentioned in the Chronicles; whereas, instead of the two divisions of those who were relieved, "all the people"are spoken of. The description of the different posts which were assigned to these several companies causes some difficulty. In general, so much is clearly indicated in 2Ki 11:7 and 2Ki 11:8, that the two divisions of those who were relieved on the Sabbath were to keep guard over the young king in the house of Jehovah, and therefore to remain in the inner spaces of the temple-court for his protection; whereas the three divisions of those who were entering upon duty were charged with the occupation of the external approaches to the temple. One-third was to "keep watch over the king's house,"i.e., to observe whatever had to be observed in relation to the king's palace; not to occupy the king's palace, or to keep guard in the citadel at the palace gate (Thenius), but to keep watch towards the royal palace, i.e., to post themselves so that no one could force a way into the temple, with which the indefinite המּלך בּבית in the Chronicles harmonizes, if we only translate it "against (at) the king's house."The idea that the palace was guarded is precluded not only by 2Ki 11:13, according to which Athaliah came out of the palace to the people to the house of Jehovah, which she would not have been able to do if the palace had been guarded, but also by the circumstance that, according to 2Ki 11:19, the chief men were in the temple with the whole of the (assembled) people, and did not go out of the house of Jehovah into the king's house till after the anointing of Joash and the death of Athaliah. The other third was to station itself at the gate Sur ( סוּר ), or, according to the Chronicles, Yesod ( יסוד ), foundation-gate. There is no doubt as to the identity of the gate Sur and the gate Yesod; only we cannot decide whether one of these names has simply sprung from a copyist's error, or whether the gate had two different names. The name יסוד שׁער , foundation-gate, suggests a gate in the outer court of the temple, at the hollow of either the Tyropoeon or the Kedron; for the context precludes our thinking of a palace gate. The third division was to be posted "at the gate behind the runners;"or, as it is stated in 2Ki 11:19, "at the gate of the runners."It is very evident from 2Ki 11:19 that this gate led from the temple-court to the royal palace upon Zion, and was therefore on the western side of the court of the temple. This also follows from 2Ki 11:4 of the Chronicles, according to which this division was to act as "doorkeepers of the thresholds"( הסּפּים לשׁערי ), i.e., to keep guard at the gate of the thresholds. For we may safely infer, from a comparison with 1Ch 9:19, that הסּפּים were the thresholds of the ascent to the temple. The last clause, "and shall keep guard over the house for defence,"refers to all three divisions, and serves to define with greater precision the object for which they were stationed there. מסּח is not a proper name (lxx, Luther, and others), but an appellative in the sense of defence or resistance, from נסח , depellere . The meaning is, that they were to guard the house, to keep off the people, and not to let any of the party of Athaliah force a way into the temple. - In 2Ki 11:7, הש יצאי כּל is an explanatory apposition to בּכם ot היּדות וּשׁתּי , "and the two parts in (of) you,"namely, all who go out on the Sabbath, i.e., are relieved from duty. Their task, to observe the watch of the house of Jehovah with regard to the king, is more precisely defined in 2Ki 11:8 as signifying, that they were to surround the king with weapons in their hands, and slay every one who attempted to force a way into their ranks. וּבבאו בּצאתו , i.e., in all his undertakings, or in all his steps; ובוא צאת being applied to the actions and pursuits of a man, as in Deu 28:6; Deu 31:2, etc. (see the Comm. on Num 27:17). Thenius has explained this incorrectly: "in his going out of the temple and entering into the palace."

2Ki 11:9-11

The execution of these plans. The high priest gave the captains "the spears and shields ( שׁלטים : see at 2Sa 8:7) which (belonged) to king David, that were in the house of Jehovah,"i.e., the weapons which David had presented to the sanctuary as dedicatory offerings. Instead of החנית we ought probably to read החניתת (cf. Mic 4:3; Isa 2:4), after the החניתים of the Chronicles, since the collective force of הנית is very improbable in prose, and a ת might easily drop out through a copyist's error. Jehoiada gave the captains weapons from the temple, because, as has been already observed, they had come unarmed, and not, as Thenius imagines, to provide them with old and sacred weapons instead of their ordinary ones. In 2Ki 11:11 the position of all the divisions is given in a comprehensive manner, for the purpose of appending the further course of the affair, namely, the coronation of the king. "Thus the halberdiers stood, every one with his weapons in his hand, from the right wing of the house to the left wing, towards the altar (of burnt-offering) and the (temple-) house, round about the king,"i.e., to cover the king on all sides. For it is evident that we are not to understand סביב על־המּלך as signifying the encircling of the king, from the statement in 2Ki 11:12, according to which Jehoiada did not bring out the king's son till after the men had taken up their positions. The use of הרצים , to signify the captains with the armed priests and Levites put under their command for this purpose, is an uncommon one, but it may be explained from the fact that רצים had retained the general meaning of royal halberdiers; and the priests and Levites under the command of the captains of the royal body-guard by this very act discharged the duty of the royal body-guard itself. The chronicler has used the indefinite expression כּל -haa`aam, the whole of the people assembled in the temple-court.

2Ki 11:12

After the approaches to the temple had all been occupied in this manner, Jehoiada brought out the king's son from his home in the temple; or, he brought him forth, set the crown upon him, and handed him the testimony, i.e., the book of the law, as the rule of his life and action as king, according to the precept in Deu 17:18-19. ואת־העדוּת is connected with את־הנּזר עליו יתּן , because עליו יתּן has the general meaning "delivered to him, handed him,"and does not specially affirm the putting on of the crown. ימליכוּ , they made him king. The subject is the persons present, through, as a matter of course, the anointing was performed by Jehoiada and the priests, as the Chronicles expressly affirm. Clapping the hands was a sign of joyful acclamation, like the cry, "Long live the king"(cf. 1Ki 1:39).

2Ki 11:13-14

Death of Athaliah. - 2Ki 11:13, 2Ki 11:14. As soon as Athaliah heard the loud rejoicing of the people, she came to the people into the temple, and when she saw the youthful king in his standing-place surrounded by the princes, the trumpeters, and the whole of the people, rejoicing and blowing the trumpets, she rent her clothes with horror, and cried out, Conspiracy, conspiracy! העם הרצין does not mean the people running together, but the original reading in the text was probably והעם הרצין , the people and the halberdiers, and the Vav dropped out through an oversight of the copyist. By הרצין we are to understand the captains of the halberdiers with the armed Levites, as in 2Ki 11:11; and העם is the people who had assembled besides (cf. 2Ki 11:19). In the Chronicles המּלך והמהללים הרצים is in apposition to העם : the noise of the people, the halberdiers, and those who praised the king. The עמּוּד , upon which the king stood, was not a pillar, but an elevated standing-place ( suggestus ) for the king at the eastern gate of the inner court ( בּמּבוא , 2Ch 23:13 compared with Eze 46:2), when he visited the temple on festive occasions (cf. 2Ki 23:3), and it was most probably identical with the brazen scaffold ( כּיּור ) mentioned in 2Ch 6:13, which would serve to explain כּמּשׁפּט , "according to the right"(Angl. V. "as the manner was"). השּׂרים are not merely the captains mentioned in 2Ki 11:4, 2Ki 11:9, and 2Ki 11:10, but these together with the rest of the assembled heads of the nation ( האבות ראשׁי , 2Ch 13:2). החצצרות , the trumpets, the trumpeters. The reference is to the Levitical musicians mentioned in 1Ch 13:8; 1Ch 15:24, etc.; for they are distinguished from וגו כּל־העם , "all the people of the land rejoicing and blowing the trumpets,"i.e., not all the military men of the land who were present in Jerusalem (Thenius), but the mass of the people present in the temple (Bertheau).

2Ki 11:15

Jehoiada then commanded the captains החיל פּקדי , those placed over the army, i.e., the armed men of the Levites, to lead out Athaliah between the ranks, and to slay every one who followed her, i.e., who took her part ( המת , inf. abs. instead of imperative); for, as is added supplementarily in explanation of this command, the priest had (previously) said: "Let her not be slain in the house of Jehovah."The temple was not to be defiled with the blood of the usurper and murderess.

2Ki 11:16

Thus they made way for her on both sides, or, according to the correct explanation given by the Chaldee, ידים להּ ישׂימוּ , they formed lines ( Spalier , fences) and escorted her back, and she came by the way of the horses' entrance into the palace, and was there put to death. הסּוּסים מבוא is explained in the Chronicles by הסּוּסים שׁער מבוא , entrance of the horse-gate. The entrance for the horses, i.e., the way which led to the royal mews, is not to be identified with the horse-gate mentioned in Neh 3:28; for this was a gate in the city wall, whereas the road from the temple to the royal mews, which were no doubt near the palace, was inside the wall.

2Ki 11:17-18

Renewal of the covenant, extermination of the worship of Baal, and entrance of the king into the palace. - 2Ki 11:17. After Jehoash was crowned and Athaliah put to death, Jehoiada concluded the covenant (1) between Jehovah on the one hand and the king and people on the other, and (2) between the king and the people. The former was simply a renewal of the covenant which the Lord had made with Israel through Moses (Ex 24), whereby the king and the people bound themselves ליהוה לעם להיות , i.e., to live as the people of the Lord, or to keep His law (cf. Deu 4:20; Deu 27:9-10), and was based upon the "testimony"handed to the king. This covenant naturally led to the covenant between the king and the people, whereby the king bound himself to rule his people according to the law of the Lord, and the people vowed that they would be obedient and subject to the king as the ruler appointed by the Lord (cf. 2Sa 5:3). The renewal of the covenant with the Lord was necessary, because under the former kings the people had fallen away from the Lord and served Baal. The immediate consequence of the renewal of the covenant, therefore, was the extermination of the worship of Baal, which is mentioned at once in 2Ki 11:18, although its proper place in order of time is after 2Ki 11:18. All the people ( הארץ כּל־עם , as in 2Ki 11:14) went to the temple of Baal, threw down his altars, broke his images (the columns of Baal and Astarte) rightly, i.e., completely ( היטב as in Deu 9:21), and slew the priest Mattan, probably the chief priest of Baal, before his altars. That the temple of Baal stood within the limits of the sanctuary, i.e., of the temple of Jehovah (Thenius), cannot be shown to be probable either from 2Ch 24:7 or from the last clause of this verse. (For 2Ch 24:7 see the fuller remarks on 2Ki 12:5.) The words "and the priest set overseers over the house of Jehovah"do not affirm that Jehoiada created the office of overseer over the temple for the purpose of guarding against a fresh desecration of the temple by idolatry (Thenius), but simply that he appointed overseers over the temple, namely, priests and Levites entrusted with the duty of watching over the performance of worship according to the precepts of the law, as is more minutely described in 2Ki 11:18, 2Ki 11:19.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 11:1-20

2. Athaliah's evil reign in Judah 11:1-20

Queen Athaliah usurped the throne of Judah. She was not a descendant of David. She was Judah's only reigning queen and the strongest Baal advocate among Judah's rulers.

Constable: 2Ki 11:13-20

God's judgment of the usurper 11:13-20

Though Athaliah claimed Jehoash's coronation was treasonous, she was the one guilty of treason. Jehoash was a legitimate heir to the throne of Judah, but she was not since she was not a descendant of David but had married into Judah's royal family. She evidently wanted to bring Judah under Israel's authority. Out of disrespect the people executed her near the gate where the horses entered the palace (not the city; cf. 2 Chron. 24:20-22). Like her mother she died a violent death among horses, the instruments of warfare (cf. 9:30-37).

The covenant Jehoiada led the people in adopting was a fresh commitment to the Mosaic Law (v. 17; cf. Deut. 27-30; Josh. 24; 2 Sam. 5:3; 2 Kings 23:1-3). He also destroyed the temple of Baal (v. 18) and killed the idolatrous priests in front of the Baal altars. Mattan was a common Phoenician name, but an Israelite with the same name appears in 24:17, so this priest may have been Phoenician or Israelite.⁷⁵ All of this showed contempt for the pagan worshippers' false belief that their temple area was a sacred sanctuary. The result of this return to Yahweh was joy and peace in Jerusalem (v. 20).

As Jezebel had promoted Baalism in Israel, so her daughter did in Judah. During Athaliah's six-year reign (841-835 B.C.) Baalism gained its most secure foothold in the Southern Kingdom. It was never as influential in Judah as it was in Israel, however, because of the stronger commitment to Yahweh that existed in the Southern Kingdom.

Athaliah's history is still another proof that those who disregard God's Word and will bring God's discipline on themselves and on those they lead.

Guzik: 2Ki 11:1-21

2 Kings 11 - The Young King Joash

A. The preservation of Joash.

1. (1-3) The queen mother reigns over Judah.

When Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the royal heirs. But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king's sons who were being murdered; and they hid him and his nurse in the bedroom, from Athaliah, so that he was not killed. So he was hidden with her in the house of the LORD for six years, while Athaliah reigned over the land.

a. When Athaliah the mother of Ahaziah saw that her son was dead: Ahaziah was executed by Jehu, as recorded in 2 Kings 9:27-29. She used the occasion of her son's death to take power for herself, and she reigned over the land for six years.

i. We remember that Athaliah was the daughter of Ahab and Jezebel, and was given to Jehoram, King of Judah as a bride. She was a bad influence on both her husband (Jehoram of Judah) and her son (King Ahaziah of Judah).

b. And destroyed all the royal heirs: Athaliah was from the family of Ahab, and Jehu had completely destroyed all of Ahab's descendants in Israel. Now, after Jehu's coup, Athaliah tried to save something for Ahab's family by trying to eliminate the house of David in Judah.

i. "How dreadful is the lust of reigning! It destroys all the charities of life; and turns fathers, mothers, brothers, and children, into the most ferocious savages!" (Clarke)

ii. Years before, the King of Judah - Jehoshaphat - married his son to this daughter of Ahab and Jezebel, hoping to make an alliance with those wicked and apostate leaders. "And this was the fruit of Jehoshaphat's marrying his son to a daughter of that idolatrous and wicked house of Ahab, even the extirpation of all his posterity but one." (Poole)

iii. "No character in history, sacred or secular, stands out blacker or more hideous than this daughter-in-law of the godly Jehoshaphat." (Knapp)

c. But Jehosheba: This little-known woman had an important place in God's plan of the ages. Through her courage and ingenuity, she preserved the royal line of David through which the Messiah would come. Evil people like Athaliah will begin their work, but God can always raise up a Jehosheba.

i. "Thus evil always breaks down. It is extremely clever, it calculates on all the changes, and seems to leave no unguarded place; but with unvarying regularity it fails somewhere to cover up its tracks, or to insure its victory." (Morgan)

ii. 2 Chronicles 22:11 tells us that Jehosheba was the wife of Jehoiada, the high priest. Yet, "It is not likely that Jehosheba was the daughter of Athaliah; she was a sister, we find, to Ahaziah the son of Athaliah, but probably by a different mother." (Clarke)

d. He was hidden with her in the house of the LORD for six years: Though Ahaziah was a bad king who made evil alliances, he was still a descendant of David and the successor of his royal line. For the sake of David, God remembered His promise and spared this one young survivor to the massacre of Athaliah. The line of David was almost extinguished and continued only in the presence of a small boy, but God preserved that flickering flame.

i. "Josephus (Antiquities 9.7.1) says that the bedroom where the child and his nurse hid was room where spare furniture and mattresses were stored." (Wiseman)

ii. Like the boy Samuel, Joash grew up in the temple. Like Samuel, he probably found little ways to help the priests, whatever could be done without attracting too much attention.

2. (4-11) Jehoiada plans to reveal the hidden heir to the throne.

In the seventh year Jehoiada sent and brought the captains of hundreds; of the bodyguards and the escorts; and brought them into the house of the LORD to him. And he made a covenant with them and took an oath from them in the house of the LORD, and showed them the king's son. Then he commanded them, saying, "This is what you shall do: One-third of you who come on duty on the Sabbath shall be keeping watch over the king's house, one-third shall be at the gate of Sur, and one-third at the gate behind the escorts. You shall keep the watch of the house, lest it be broken down. The two contingents of you who go off duty on the Sabbath shall keep the watch of the house of the LORD for the king. But you shall surround the king on all sides, every man with his weapons in his hand; and whoever comes within range, let him be put to death. You are to be with the king as he goes out and as he comes in." So the captains of the hundreds did according to all that Jehoiada the priest commanded. Each of them took his men who were to be on duty on the Sabbath, with those who were going off duty on the Sabbath, and came to Jehoiada the priest. And the priest gave the captains of hundreds the spears and shields which had belonged to King David, that were in the temple of the LORD. Then the escorts stood, every man with his weapons in his hand, all around the king, from the right side of the temple to the left side of the temple, by the altar and the house.

a. Jehoiada sent and brought captains: Jehoiada was a godly man who was concerned with restoring the throne of David to the line of David, and taking it away from this daughter of Ahab and Jezebel.

b. On the Sabbath: Jehoiada chose the Sabbath for the day of the coup, because that was the day when the guards changed their shifts and they could assemble two groups of guards at the temple at the same time without attracting attention.

c. He made a covenant with them and took an oath from them in the house of the LORD: From the place where the oath was made and the context of the oath, we learn that the worship of the true God was not dead in Judah. These captains and bodyguards and escorts could respond to their responsibility before the LORD.

d. And showed them the king's son: This was a dramatic moment. For six years everyone believed there were no more surviving heirs of David's royal line and there was no legitimate ruler to displace the wicked Athaliah. The secret had to be secure, because the king's son would be immediately killed if his existence were revealed. The captains and bodyguards and escorts must have been shocked by the sight of this six-year old heir to the throne.

i. One reason Athaliah was able to reign for six years was that no one knew any alternative. Many people live under the reign of Satan because they don't really know there is a legitimate king ready to take reign in their life.

e. The priest gave the captains of hundreds the spears and shields which had belonged to King David, that were in the temple of the LORD: It was fitting for these soldiers who would set the heir of David's royal line back on the throne of Judah to use these weapons which had belonged to King David.

3. (12) Joash is crowned and received as king.

And he brought out the king's son, put the crown on him, and gave him the Testimony; they made him king and anointed him, and they clapped their hands and said, "Long live the king!"

a. He brought out the king's son: First the king's son had to be revealed. No one could support him and he could not take his rightful throne until he was brought out before the people.

b. Put the crown on him: Next the king's son had to be crowned. This was the public and official recognition of him as king.

c. And gave him the Testimony: The king's son had to come with the Word of God. Joash appeared before the people holding the scrolls of God's Word.

i. Deuteronomy 17:18 says that the king should have his own copy of the Scriptures. "This is the basis for the British custom of presenting the monarch with a copy of the Bible during the coronation service." (Wiseman)

d. They made him king: The king's son had to be received. He had the royal right to impose his reign, but he instead allowed his rule to be received.

e. And anointed him: The king's son could never fulfill his office without a divine anointing.

f. They clapped their hands and said, "Long live the king!" The king's son received praise once he was recognized as their king.

i. We can and should follow the same pattern in our reception of Jesus Christ, the true king's son.

ii. "Is not the spiritual condition of too many children of God represented by the condition of the Temple, during the early years of the life of Joash? The king was within its precincts, the rightful heir of the crown and defender of the worship of Jehovah: but as a matter of fact, the crown was on the head of the usurper Athaliah, who was exercising a cruel and sanguinary tyranny. The king was limited to a chamber, and the majority of the priests, with all the people, had not even heard of his existence. There needs to be an anointing, an enthroning, a determination that He shall exercise his power over the entire Temple of our Being." (Meyer)

B. The death of the Queen Mother Athaliah.

1. (13-14) Joash, the rightful heir, is revealed to Athaliah.

Now when Athaliah heard the noise of the escorts and the people, she came to the people in the temple of the LORD. When she looked, there was the king standing by a pillar according to custom; and the leaders and the trumpeters were by the king. All the people of the land were rejoicing and blowing trumpets. So Athaliah tore her clothes and cried out, "Treason! Treason!"

a. When she looked, there was the king: For the usurper queen mother this was a horrifying sight. For six years she ruled because she believed there were no legitimate claimants to the throne of David. Now she sees that one son of Ahaziah - Joash, her own grandson - escaped her murderous intent.

b. All the people of the land were rejoicing: They were obviously weary of the wicked reign of Athaliah.

c. Treason! Treason! The charge was not unfounded. This was treason against her government, but it was a well-founded and godly treason against a tyrannical, wicked ruler.

2. (15-16) Jehoiada commands the execution of Athaliah and her supporters.

And Jehoiada the priest commanded the captains of the hundreds, the officers of the army, and said to them, "Take her outside under guard, and slay with the sword whoever follows her." For the priest had said, "Do not let her be killed in the house of the LORD." So they seized her; and she went by way of the horses' entrance into the king's house, and there she was killed.

a. Take her outside under guard, and slay with the sword whoever follows her: This was both righteous and prudent. It was a just sentence against this woman who had murdered so many, and prudent precautions were taken so she could not mount a resistance.

b. Do not let her be killed in the house of the LORD: As a priest, Jehoiada had a great concern for the sanctity and reputation of the temple. Yet in the place where horses entered, there she was killed.

i. "Thus Athaliah, the most infamous queen of Judah, died at the hands of her executioners, much as did her mother, Jezebel, queen of Israel." (Patterson and Austel)

3. (17) Jehoiada establishes a new covenant.

Then Jehoiada made a covenant between the LORD, the king, and the people, that they should be the Lord's people, and also between the king and the people.

a. That they should be the Lord's people: The covenant was between the LORD and the king and the people. They re-committed themselves to honor, obey, and serve God.

b. And also between the king and the people: This shows that God intends that both kings and citizens have mutual obligations towards the other. Neither have absolute rights over or against the other.

4. (18-21) The reforms of Joash

And all the people of the land went to the temple of Baal, and tore it down. They thoroughly broke in pieces its altars and images, and killed Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD. Then he took the captains of hundreds, the bodyguards, the escorts, and all the people of the land; and they brought the king down from the house of the LORD, and went by way of the gate of the escorts to the king's house. Then he sat on the throne of the kings. So all the people of the land rejoiced; and the city was quiet, for they had slain Athaliah with the sword in the king's house. Jehoash was seven years old when he became king.

a. And all the people of the land went to the temple of Baal, and tore it down: In 2 Kings 10 Jehu supervised the destruction of the temple of Baal in Samaria. Here the temple of Baal in Jerusalem was destroyed, and appropriately destroyed by the people of the land.

i. They didn't stop at destroying the building itself; they went on to destroy both the sacred objects dedicated to Baal and to kill Mattan the priest of Baal.

ii. One reason the people resented this worship of Baal in Jerusalem so much was because according to 2 Chronicles 24:7, Athaliah had directed that sacred objects from the temple of the LORD be put into the temple of Baal: For the sons of Athaliah, that wicked woman, had broken into the house of God, and had also presented all the dedicated things of the house of the LORD to the Baals.

b. Then he sat on the throne of the kings: After more than six dark years, now the rightful king of Judah once again ruled over his grateful people.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 11 (Chapter Introduction)

Overview

2Ki 11:1, Jehoash, being saved by Jehosheba his aunt from Athaliah’s massacre of the seed royal, is hid six years in the house of God; 2Ki 11:4, Jehoiada, giving order to the captains, in the seventh year anoints him king; 2Ki 11:13, Athaliah is slain; 2Ki 11:17, Jehoiada restores the worship of God.

Poole: 2 Kings 11 (Chapter Introduction)

KINGS CHAPTER 11

Athaliah destroyeth all the royal family: only Joash escapeth; is hid six years in the house of God, 2Ki 11:1-3 . Jehoiada, giving order to the captains, in the seventh year anointeth him king, 2Ki 11:4-12 . Athaliah is slain, 2Ki 11:13-16 . The covenant is renewed between God, the king, and the people; and Baal’ s worship is destroyed: the king is set on his throne, 2Ki 11:17-21 .

i.e. All of the royal family left after those slaughters, 2Ch 21:2,4 22:1 2Ki 10:13,14 , except one, as the next verse limits and explains it. This she did, partly, out of rage at the extirpation of her family, resolving that David’ s family should not outlive liers; partly, from ambition and desire of rule, for which many persons have destroyed their nearest relations; partly, from the zeal which she had for idolatry, and the worship of Baal, which she intended to establish, to which she knew the house of David were implacable enemies; and partly, in her own defence, that she might secure herself from Jehu’ s fury, who was commanded by God, and resolved in himself, utterly to destroy all the branches of Ahab’ s family, whereof she was one, 2Ki 8:18,26 ; for had she not done this, she suspected that either the king or people of Judah would have delivered her up to Jehu upon his demand. Possibly those whom she slew were Joram’ s children by another wife; of which See Poole "2Ki 1:2" . And this was the fruit of Jehoshaphat’ s marrying his son to a daughter of that idolatrous and wicked house of Ahab, even the extirpation of all his posterity but one. And this dreadful judgment God permitted, and inflicted upon him and his, to show how much he abhors all such sinful and unequal affinities.

MHCC: 2 Kings 11 (Chapter Introduction)

(2Ki 11:1-12) Athaliah usurps the government of Judah, Jehoash made king.

(2Ki 11:13-16) Athaliah put to death.

(2Ki 11:17-21) The worship of the Lord restored.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 11 (Chapter Introduction)

The revolution in the kingdom of Israel was soon perfected in Jehu's settlement; we must now enquire into the affairs of the kingdom of Judah, which lost its head (such as it was) at the same time, and by the same hand, as Israel lost its head; but things continued longer there in distraction than in Israel, yet, after some years, they were brought into a good posture, as we find in this chapter. I. Athaliah usurps the government and destroys all the seed-royal (2Ki 11:1). II. Joash, a child of a year old, is wonderfully preserved (2Ki 11:2, 2Ki 11:3). III. At six years' end he is produced, and, by the agency of Jehoiada, made king (2Ki 11:4-12). IV. Athaliah is slain (2Ki 11:13-16). V. Both the civil and religious interests of the kingdom are well settled in the hands of Joash (2Ki 11:17-21). And thus, after some interruption, things returned with advantage into the old channel.

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 11 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 11

This chapter relates how that Joash the son of Ahaziah, king of Judah, being hid and preserved, when his grandmother murdered all the seed royal, after six years was produced, 2Ki 11:1, when Jehoiada the priest set a sufficient guard about him, and the king's house, and anointed him king, 2Ki 11:4, and Athaliah his grandmother, who had reigned six years, was put to death by the order of the priest, 2Ki 10:13, and then a covenant was made between the Lord, and the king, and the people, and between the king and the people; and he was placed on the throne, to the satisfaction of the people, and the quiet thereof, 2Ki 10:17.