Text -- 2 Kings 11:5-21 (NET)

11:5 He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace. 11:6 Another third of you will be stationed at the Foundation Gate. Still another third of you will be stationed at the gate behind the royal guard. You will take turns guarding the palace. 11:7 The two units who are off duty on the Sabbath will guard the Lord’s temple and protect the king. 11:8 You must surround the king. Each of you must hold his weapon in his hand. Whoever approaches your ranks must be killed. You must accompany the king wherever he goes.” 11:9 The officers of the units of hundreds did just as Jehoiada the priest ordered. Each of them took his men, those who were on duty during the Sabbath as well as those who were off duty on the Sabbath, and reported to Jehoiada the priest. 11:10 The priest gave to the officers of the units of hundreds King David’s spears and the shields that were kept in the Lord’s temple. 11:11 The royal bodyguard took their stations, each holding his weapon in his hand. They lined up from the south side of the temple to the north side and stood near the altar and the temple, surrounding the king. 11:12 Jehoiada led out the king’s son and placed on him the crown and the royal insignia. They proclaimed him king and poured olive oil on his head. They clapped their hands and cried out, “Long live the king!” 11:13 When Athaliah heard the royal guard shout, she joined the crowd at the Lord’s temple. 11:14 Then she saw the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, “Treason, treason!” 11:15 Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army, “Bring her outside the temple to the guards. Put the sword to anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple. 11:16 They seized her and took her into the precincts of the royal palace through the horses’ entrance. There she was executed. 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. 11:18 All the people of the land went and demolished the temple of Baal. They smashed its altars and idols to bits. They killed Mattan the priest of Baal in front of the altar. Jehoiada the priest then placed guards at the Lord’s temple. 11:19 He took the officers of the units of hundreds, the Carians, the royal bodyguard, and all the people of land, and together they led the king down from the Lord’s temple. They entered the royal palace through the Gate of the Royal Bodyguard, and the king sat down on the royal throne. 11:20 All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace.

Joash’s Reign over Judah

11:21 Jehoash was seven years old when he began to reign.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ki 11:5

Levites, who were distributed into twenty four courses, to minister in turns, each course consisting of about a thousand men for a week.

Wesley: 2Ki 11:5

That come into the temple to attend your ministry.

Wesley: 2Ki 11:5

Of that part which lead to the king's palace, which Athaliah now possessed.

Wesley: 2Ki 11:6

The chief gate of the temple.

Wesley: 2Ki 11:6

Either, the king's guard. Or, the guard of the temple; this gate was in the south side.

Wesley: 2Ki 11:6

So you shall guard all the gates or entrances into the temple that neither Athaliah nor any of her soldiers may break in.

Wesley: 2Ki 11:7

_Who having finished their course, should have gone home, but were detained, 2Ch 23:8.

Wesley: 2Ki 11:7

While the rest guard the entrances into the temple; these shall have a special care of the king's person.

Wesley: 2Ki 11:8

Or, fences, the wall wherewith the courts of the temple were environed.

Wesley: 2Ki 11:12

The book of the law, which he put into the king's hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deu 17:18, and to govern himself and his kingdom by it: the law of God being frequently and most properly called a testimony, because it is a witness of God's will, and man's duty.

Wesley: 2Ki 11:15

Of these companies of Levites, who are elsewhere called the Lord's host, and now were the king's host.

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 11:13

The profound secrecy with which the conspiracy had been conducted rendered the unusual acclamations of the vast assembled crowd the more startling and roused the suspicions of the tyrant.

JFB: 2Ki 11:13

That is, the courts, which she was permitted to enter by Jehoiada's directions (2Ki 11:8) in order that she might be secured.

JFB: 2Ki 11:14

Or on a platform, erected for that purpose (see on 2Ch 6:13).

JFB: 2Ki 11:15

That is, fences, that the sacred place might not be stained with human blood.

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 11:5

That enter in on the Sabbath - It appears that Jehoiada chose the Sabbath day to proclaim the young king, because as that was a day of public concourse, the gathering together of the people who were in this secret would not be noticed; and it is likely that they all came unarmed, and were supplied by Jehoiada with the spears and shields which David had laid up in the temple, 2Ki 11:10

The priests and Levites were divided into twenty-four classes by David, and each served a week by turns in the temple, and it was on the Sabbath that they began the weekly service, all this favored Jehoiada’ s design.

Clarke: 2Ki 11:10

King David’ s spears and shields - Josephus expressly says that David had provided an arsenal for the temple, out of which Jehoiada took those arms. His words are; Ανοιξας δε Ιωαδος την εν τῳ ἱερῳ ὁπλοθηκην, ἡν Δαβιδης κατεσκευασε, διεμερισε τοις ἑκατονταρχαις ἁμα και ἱεροισι και Λευιταις ἁπανθ ’ ὁσα εὑρεν εν αυτῃ δορατα τε και φαρετρας, και ει τι ἑτερον ειδος ὁπλου κατελαβε . "And Jehoiada having opened the arsenal in the temple, which David had prepared, he divided among the centurions, priests, and Levites, the spears, (arrows), and quivers, and all other kinds of weapons which he found there."- Ant. lib. ix., c. 7, s. 8.

Clarke: 2Ki 11:12

Put the crown upon him - This was a diadem or golden band that went round the head

Clarke: 2Ki 11:12

And - the testimony - Probably the book of the law, written on a roll of vellum. This was his scepter. Some think that it was placed upon his head, as well as the diadem. The diadem, the testimony, and the anointing oil, were essential to his consecration

Clarke: 2Ki 11:12

They clapped their hands - This I believe is the first instance on record of clapping the hands as a testimony of joy

Clarke: 2Ki 11:12

God save the king - יחי המלך yechi hannmelech ; May the king live! So the words should be translated wherever they occur.

Clarke: 2Ki 11:14

The king stood by a pillar - Stood On a pillar or tribunal; the place or throne on which they were accustomed to put the kings when they proclaimed them

Clarke: 2Ki 11:14

Treason, Treason - קשר קשר kesher , kasher ; A conspiracy, A conspiracy! from kashar , to bind, unite together.

Clarke: 2Ki 11:15

Have her forth - She had pressed in among the guards into the temple

Clarke: 2Ki 11:15

And him that followeth - The person who takes her part, let him instantly be slain.

Clarke: 2Ki 11:16

By the way - which the horses came - They probably brought her out near the king’ s stables. It has been supposed, from Eze 46:1, Eze 46:2, that the east gate of the inner court was that by which the king entered on the Sabbath day, whereas on all other days he entered by the south gate

And there was another gate, called the horse gate, in the wall of the city, (Jer 31:40), for the king’ s horses to go out at from the stables at Millo, which is therefore called, 2Ch 23:15, the horse gate toward the king’ s house.

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.

Clarke: 2Ki 11:18

His altars and images brake they in pieces - It is probable that Athaliah had set up the worship of Baal in Judah, as Jezebel had done in Israel; or probably it had never been removed since the days of Solomon. It was no wonder that Jehoiada began his reform with this act, when we learn from 2Ch 24:7, that the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the Lord did they bestow upon Baalim.

Clarke: 2Ki 11:20

The people - rejoiced - They were glad to get rid of the tyranny of Athaliah

Clarke: 2Ki 11:20

And the city was in quiet - She had no partisans to rise up and disturb the king’ s reign.

Clarke: 2Ki 11:21

Seven years old was Jehoash - The first instance on record of making a child seven years old the king of any nation, and especially of such a nation as the Jews, who were at all times very difficult to be governed.

Defender: 2Ki 11:12

God had long ago promised David that "thy throne shall be established for ever" (2Sa 7:16). Queen Athaliah thought that she had destroyed the Davidic line when she "destroyed all the seed royal" after the death of her son, King Ahaziah (2Ki 11:1). She herself was daughter of Ahab, descendant of Omri, the usurper of the throne of the northern kingdom, and of Jezebel, a Phoenician princess. But God keeps his word. She apparently did not know of the existence of baby Joash, safely hidden away in the temple by the godly priest Jehoiada and his wife Jehosheba, who had been Ahaziah's sister (probably not a daughter of Athaliah but of another of Joram's wives). God saw that David's line was preserved!"

TSK: 2Ki 11:5

that enter : 1Ch 9:25, 1Ch 23:3-6, 1Ch 23:32, 1Ch 24:3-6; Luk 1:8, Luk 1:9

the watch : 2Ki 11:19, 2Ki 16:18; 1Ki 10:5; Jer 26:10; Eze 44:2, Eze 44:3, Eze 46:2, Eze 46:3

TSK: 2Ki 11:6

the gate of Sur : 1Ch 26:13-19; 2Ch 23:4, 2Ch 23:5

that it be not broken down : or, from breaking up

TSK: 2Ki 11:7

parts : or, companies, Heb. hands

go forth : 2Ki 11:5; 2Ch 23:6

TSK: 2Ki 11:8

he that cometh : 2Ki 11:15; Exo 21:14; 1Ki 2:28-31; 2Ch 23:7

TSK: 2Ki 11:9

the captains : 2Ki 11:4; 1Ch 26:26; 2Ch 23:8

TSK: 2Ki 11:10

king David’ s spears : Josephus states that, for fear of creating suspicion, they came unarmed, ""and Jehoiada having opened the arsenal in the temple which David had prepared, he divided among the centurions, priests, and Levites, the spears (arrows), and quivers, and all other kinds of weapons which he found there.""1Sa 21:9; 2Sa 8:7; 1Ch 26:26, 1Ch 26:27; 2Ch 5:1, 2Ch 23:9, 2Ch 23:10

TSK: 2Ki 11:11

every man : 2Ki 11:8, 2Ki 11:10

corner : Heb. shoulder

by the altar : Exo 40:6; 2Ch 6:12; Eze 8:16; Joe 2:17; Mat 23:35; Luk 11:51

TSK: 2Ki 11:12

he brought : 2Ki 11:2, 2Ki 11:4; 2Ch 23:11

put the crown : 2Sa 1:10, 2Sa 12:30; Est 2:17, Est 6:8; Psa 21:3, Psa 89:39, Psa 132:18; Mat 27:29; Heb 2:9; Rev 19:12

the testimony : Exo 25:16, Exo 31:18; Deu 17:18-20; Psa 78:5; Isa 8:16, Isa 8:20

anointed him : 2Ki 9:3; 1Sa 10:1, 1Sa 16:13; 2Sa 2:4, 2Sa 2:7, 2Sa 5:3; 1Ki 1:39; Lam 4:20; Act 4:27; 2Co 1:21; Heb 1:9

and they clapped : Wyyakkoo kaph , ""they clapped the hand,""which Mr. Harmer thinks was similar to the mode in which Oriental females express their respect for persons of high rank, by gently applying one of their hands to their mouth. So Pitts relates, that in some of the towns of Barbary, the leaders of the sacred caravan being received with loud acclamations, ""the very women get upon the tops of the houses to view the parade, or fine show, where they keep striking their four fingers on their lips, as fast as they can, making a joyful noise all the while.""Psa 47:1, Psa 98:8; Isa 55:12

and said : 1Ki 1:34; Psa 72:15-17; Dan 3:9, Dan 6:21; Mat 21:9

God save the king : Heb. Let the king live, 1Sa 10:24; 2Sa 16:16 *marg.

TSK: 2Ki 11:13

2Ch 23:12-15

TSK: 2Ki 11:14

Num 10:1-10

stood : The Orientals considered a seat by a pillar or column as particularly honourable.

a pillar : 2Ki 23:3; 2Ch 34:31

the princes : 2Ki 11:10, 2Ki 11:11

all the people : 1Ki 1:39, 1Ki 1:40; 1Ch 12:40; Pro 29:2; Luk 19:37; Rev 19:1-7

Treason : 2Ki 11:1, 2Ki 11:2, 2Ki 9:23; 1Ki 18:17, 1Ki 18:18

TSK: 2Ki 11:15

captains : 2Ki 11:4, 2Ki 11:9, 2Ki 11:10; 2Ch 23:9, 2Ch 23:14

Have : Eze 21:14

followeth : 2Ki 11:8

Let : Eze 9:7

TSK: 2Ki 11:16

by the which : 2Ch 23:15

there was she slain : Gen 9:6; Jdg 1:7; Mat 7:2; Jam 2:13; Rev 16:5-7

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

TSK: 2Ki 11:18

went : 2Ki 9:25-28, 2Ki 10:26, 2Ki 18:4, 2Ki 23:4-6, 2Ki 23:10, 2Ki 23:14; 2Ch 23:17, 2Ch 34:4, 2Ch 34:7

brake they : 2Ki 18:4; Exo 32:20; Deu 12:3; 2Ch 21:17; Isa 2:18; Zec 13:2

slew Mattan : Deu 13:5, Deu 13:9; 1Ki 18:40; Zec 13:2, Zec 13:3

appointed : 2Ch 23:18-20

officers : Heb. offices

TSK: 2Ki 11:19

took : 2Ki 11:4-11

by the way : 2Ki 11:5; 2Ch 23:5, 2Ch 23:19

he sat : 1Ki 1:13; 1Ch 29:23; Jer 17:25, Jer 22:4, Jer 22:30; Mat 19:28, Mat 25:31

TSK: 2Ki 11:20

rejoiced : 2Ki 11:14; 2Ch 23:21; Pro 11:10, Pro 29:2

slew Athaliah : 2Ki 11:15

TSK: 2Ki 11:21

2Ki 11:4, 2Ki 22:1; 2Ch 24:1-14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 11:5-8

Five divisions of the guard under their five captains are distinguished here. Three of the five divisions "enter in"on the Sabbath; the other two "go forth"on the Sabbath 2Ki 11:7. By the former phrase seems to be meant the mounting guard at the royal palace (the "king’ s house,"where Athaliah then was); by the latter the serving of escort to the sovereign beyond the palace bounds. Jehoiada orders that of those whose business it would be to guard the palace on the ensuing Sabbath, one company or cohort should perform that task in the ordinary way, while another should watch the gate of Sur - or better, "the gate of the foundation"2Ch 23:5 - that by which the palace was usually quitted for the temple, and a third should watch another of the palace gates, called "the gate of the guard"(see 2Ki 11:19). The two companies whose proper business it would be to serve as the royal escort beyond the palace walls, he orders to enter the temple, and surround the person of the young king.

2Ki 11:6

That it be not broken down - The one word in the original text of which this is a translation occurs nowhere else; and its meaning is very doubtful.

2Ki 11:8

Within the ranges - Rather, "within the ranks."If anyone tried to break through the soldiers’ ranks to the king, or even to disturb their order, he was to be immediately slain.

Barnes: 2Ki 11:11

From the right corner ... - Rather, "from the right side of the temple buildings to the left side"- i. e., right across the temple court from the one side to the other, by the altar of burnt offerings, etc. This altar stood exactly in front of the temple-porch. Here the king was stationed; and before him and behind him, ("round about"him) stood the soldiers, drawn up several ranks deep across the entire court, just in front of the sacred building.

Barnes: 2Ki 11:12

The testimony - i. e., "The Book of the Law"which was kept in the ark of the covenant (Dent. 31:26). This Jehoiada placed ou the king’ s head at the moment of coronation, perhaps to indicate that the king was not to be above, but under, the direction of the Law of his country.

Barnes: 2Ki 11:14

By a pillar - Rather, "upon the pillar"probably a sort of stand, or pulpit, raised on a pillar. Under the later monarchy the Jewish king seems to have had a special place assigned him in the temple-court, from which on occasions he addressed the people (marginal references).

Barnes: 2Ki 11:15

Have her forth without the ranges - Rather, "Conduct her out between your ranks."Guard her, i. e., on all sides, that the people may not fall upon her and kill her as she passes through the court, thereby polluting the temple.

Barnes: 2Ki 11:16

And they laid hands on her - Most modern critics render - "and they gave her space,"i. e., they cleared a way for her, and allowed her to walk out of the temple not only unharmed but untonched.

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.

Barnes: 2Ki 11:18

A temple had been built to Baal at Jerusalem itself by Athaliah, Ahaziah, or Jehoram. According to Josephus, it was constructed in the reign of Jehoram. Its exact position is uncertain.

Images - The word used here is not the same as in 2Ki 10:26, but a word which implies likeness. The Phoenicians had fashioned images, besides their unfashioned pillar-idols.

The priest appointed ... - The temple worship having been discontinued during Athaliah’ s rule, it devolved on Jehoiada now to re-establish it (see marginal reference). He had already summoned the Levites out of all the cities of Judah 2Ch 23:2, and had made use of them in the events of the day. He therefore proceeded at once to assign the custody of the temple to a particular course, before conducting the young king to the palace.

Barnes: 2Ki 11:19

They conducted the king down from the temple hill, across the valley of the Tyropoeum, and up the opposite hill to the royal palace, entering it not by the "horse-gate"2Ki 11:16, where Athaliah had just been slain, but by the "gate of the guard"2Ki 11:6, which was probably the main gate of the palace on the eastern side (see 2Ch 23:20).

Barnes: 2Ki 11:20

They slew Athaliah with the sword - This is one of the many little repetitions which mark the manner of the writer, and which generally contain some little point which has not been mentioned before (compare 2Ki 11:16).

Poole: 2Ki 11:5

A third part of you either,

1. A third part of you , (i.e. of the whole number, including those

that come in and those

that go out on the sabbath ,) even

they that enter in on the sabbath ;

and so the two other third parts were to consist of those that went out on the sabbath, as some gather from 2Ki 11:6,7 . Or rather,

2. A third part only of those that enter in on the sabbath , who seem to be plainly divided into three thirds here, and 2Ki 11:6 , as those that went forth on the sabbath are expressly distributed into two parts, 2Ki 11:7 . That enter in on the sabbath , i.e. that come into the temple on the sabbath day. For the understanding of this matter, you must know that the Levites were, in and from David’ s time, distributed into twenty-four courses, which were to do the work of the temple successively, and by turns; each course consisting of about a thousand men for his week; of which see 1Ch 23 1Ch 24 .

The watch of the king’ s house ; either,

1. Of that bed-chamber where the king now was. But it is unlikely, and without example, either that one bed-chamber, or the temple, or any part of it, should be called the king’ s house. And besides, the king’ s person is secured by other persons, 2Ki 11:7 . Or rather,

2. Of that part which leadeth to the king’ s palace, which Athaliah now possessed, and whence they might expect opposition.

Poole: 2Ki 11:6

At the gate of Sur the chief gate of the temple, called the high gate , 2Ki 15:35 , and the foundation gate , 2Ch 23:5 , and the eastgate, Jer 19:2 , and the middle gate , Jer 39:3 , and the gate of the entrance , Eze 40:15 .

Behind the guard ; either,

1. The king’ s guard; or,

2. The guard of the temple; for such a guard there was, and a captain of the guard, called the captain of the temple, Act 4:1 5:24 . This gate was in the south side; and, as some think, is that which is called sippim , or the threshold gate , 2Ch 23:4 .

So shall ye keep the watch of the house, that it be not broken down i.e. so you shall guard all the gates or entrances into the house or temple of God, that neither Athaliah nor any of her soldiers may break into the temple, and defile it, or destroy it; as she will doubtless endeavour to do. Or, and ye shall keep the watch of the house Massach , as the LXX. and other interpreters render it; who think this was the name of a house not far from the temple; in which, or against which, they were to keep a guard.

Poole: 2Ki 11:7

You that go forth on the sabbath i.e. who having finished their course and week, should have gone home, but were detained, 2Ch 23:8 .

They shall keep the watch of the house of the Lord about the king whilst the rest guard the doors and entrances into the temple, these shall have a special care of the king’ s person, part on his right, and part on his left hand.

Poole: 2Ki 11:8

When you have set your watches and guards, all the rest of you shall draw near to the king to preserve his royal person from all assaults and dangers.

The ranges or fences , i.e. the walls wherewith the courts of the temple were environed: see 2Ki 11:15 . Or, your ranks , or order . If any of Athaliah’ s guards shall attempt to break in upon you, or within your bounds.

Be ye with the king as he goeth out and as he cometh in whether the king shall go out of the temple, to offend or subdue his enemies, or retire hither to defend himself, do you always accompany him.

Poole: 2Ki 11:10

Spears and shields offensive and defensive weapons, which he gave to the captains, both for themselves, and for all their soldiers; for they all came into the temple unarmed, to prevent suspicion. These are called

David’ s either because they were such as he had taken from his enemies which he had dedicated to God, and laid up in the temple as monuments of God’ s goodness to him; see 1Sa 21:9 2Sa 8:7,11 1Ki 7:51 ; or because David had made a sacred armory in the temple, whence arms might be taken upon extraordinary occasions, for the defence of the temple or city of God.

Poole: 2Ki 11:11

From the right corner of the temple to the left corner of the temple from the south-east to the north-east side. By the altar ; the altar of burnt-offerings, which was by the great and eastern gate of the temple.

And the temple i.e. by and towards the other parts of the temple, which they defended on all sides.

Poole: 2Ki 11:12

The testimony i.e. the book of the law, which he put into the king’ s hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deu 17:18 , and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony , as Psa 78:5 132:12 Isa 8:16,20 ; see also Deu 6:17,20 2Ki 23:3 , because it is a witness of God’ s will, and man’ s duty.

Anointed him as they used to do in doubtful cases, when there was any competition or question about the crown, as now there was.

Poole: 2Ki 11:13

The noise of the people who came thither upon the hearing of the noise and tidings of what was done.

She came to the people to inquire into the cause of this great noise; being hitherto kept in deep ignorance; partly because it wits managed with so much secrecy, and in the temple; and partly because the people universally hated her, and wished her downfall.

Into the temple of the Lord i.e. into the courts; whither by Jehoiada’ s direction she was permitted to enter, though contrary to his general order, 2Ki 11:8 , that so he might draw her into his net.

Poole: 2Ki 11:14

By a pillar possibly by one of the two famous pillars of the temple; of which see 1Ki 7:21 ; nigh unto which the throne was erected. If it be said, that none but priests might come thither; I answer, ordinarily they might not; but the king being a sacred person, especially upon such extraordinary occasions, might be there. Or, upon a scaffold ; possibly that brazen scaffold which Solomon erected, 2Ch 6:13 , and left there for such purposes. See 2Ki 23:3 .

Poole: 2Ki 11:15

The officers of the host of these companies of Levites, who are elsewhere called the Lord’ s host , and now were the king’ s host.

Without the ranges of which see above, 2Ki 11:8 . If she will not go out of them of her own accord, force her out of them.

Him that followeth her if any of the people, come hither upon this occasion, shall stand up for her help.

In the house of the Lord i.e. in the court of the temple, lest it bc polluted with her blood.

Poole: 2Ki 11:16

They laid hands on her or, they gave her space or room, to wit, to go out of the court of the temple, and did not keep her within it, as they could have done. Or, they appointed bands for her ; they ordered two bands of the Levites to follow her, and kill her.

By the way by the which the horses came into the king’ s house by the great and public road in which horses and chariots went to the palace.

There was she slain in an ignominious place and manner, as her mother Jezebel had been.

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 .

Poole: 2Ki 11:18

Before the altar to which possibly he fled for refuge; or rather, he was brought thither as a fit sacrifice to his God.

Officers over the house of the Lord of which see more particularly, 2Ch 23:18,19 .

Poole: 2Ki 11:19

By the way of the gate of the guard i.e. by the gate of the royal palace, where the king’ s guard stood.

Haydock: 2Ki 11:6

Sabbath. On this day the Levites replaced each other; so that many might assemble without suspicion. They guarded the king's apartments in the temple. ---

The gate of Sur, or of the foundation, (2 Paralipomenon xxiii. 5.) and the western gate leading to the palace. (Calmet) ---

Sur, or "the gate of the lords," (Chaldean) is generally supposed to be on the opposite side. (Menochius) ---

But this is uncertain, as well as the situation of Messa, which is perhaps the Musach, chap. xvi. 18. This was probably some building or covert adjoining the temple, (Calmet) either belonging to some private person, (Menochius) or designed to contain the ashes, &c., taken from the temple; (Villalpand ii. 32.) or a tribune for the king in the temple. (Haydock) -- The Chaldean seems to have explained it as an adverb, sollicite, "with diligence," (Menochius) as well as the Septuagint, (Du Hamel) which is consonant to Vatable; you shall guard the house "from desertion." Let no one quit his post. (Menochius)

Haydock: 2Ki 11:7

Of you. Levites, who waited on the king's person alternately. (Calmet) ---

They were divided into three parts, being in actual service, ver. 6. Those who went out of office were twice the number, and are here told what to do. Sa thinks that those who entered upon duty, and those who went out, formed two thirds of the Levites, ver. 9., and 2 Paralipomenon xxiii. 8. (Menochius)

Haydock: 2Ki 11:8

Temple, to cause confusion, Syriac, &c. The court of the priests, (Ezechiel xli 9.) and that of Israel, (Josephus, [Antiquities?] viii. 4.) were separated by walls, beyond which strangers were not allowed to pass. (Calmet) ---

Slain, being first cast out, ver. 15. (Menochius) ---

Great respect is due to holy places, and hence comes the privilege of sanctuaries. (Worthington)

Haydock: 2Ki 11:10

David. There was a sort of arsenal in the temple, containing arms consecrated to the Lord by David and his valiant men, in memory of their victories, 2 Kings viii. 11., and 1 Paralipomenon xviii. 11. The usual band of Levites had proper arms, but more were employed on this occasion. (Calmet)

Haydock: 2Ki 11:11

Right, or south, leading to the palace, (Menochius) whence the greatest danger was feared. (Calmet) ---

Altar of holocausts, that it might not impede the sight of the king. (Menochius)

Haydock: 2Ki 11:12

The testimony. The book of the law. (Challoner) ---

So Job (xxxi. 35, 36.) wished to have the sentence pronounced by God as a crown upon his head. The Orientals still lift to their heads the letters which they have received from people whom they wish to honour. (Thevenot, 46.) ---

Some think that the diadem was adorned with phylacteries, or scrolls, containing parts of the law, (Grotius) particularly what related to the king; (Haydock) or that Joas held in his hand a roll of vellum, containing those instructions, (Deuteronomy xvii. 18., and 2 Paralipomenon xxiii. 11.) instead of a sceptre. ---

Anointed him, by the hands of Joiada; as this ceremony was requisite on account of the usurpation of Athalia. In peaceable times the unction was not given, (Calmet) according to the Jews, (Haydock) whose sentiment is elsewhere shewn to be unsatisfactory. (Calmet)

Haydock: 2Ki 11:13

Going in. She must have been attended by a strong guard, to force the passage through the Levites at the door. (Haydock)

Haydock: 2Ki 11:14

A tribunal. A tribune, or place elevated above the rest. (Challoner) ---

Hebrew, "on a pillar." Solomon had stood upon one of brass, three cubits high and five broad. See chap. xxiii. 3., and 2 Paralipomenon vi. 13.

Haydock: 2Ki 11:15

Precinct. Hebrew sederoth, (untranslated by the Septuagint and (Haydock) improperly supposed by Josephus to be the torrent Cedron) means, "the ranks" of the guards, (Calmet) or, "ranges" of the sacred buildings, which her impure blood must not defile. (Haydock) ---

Follow her, as an accomplice. (Menochius)

Haydock: 2Ki 11:16

Thrust. Hebrew, "and she went by the way by which the horses enter the king's house. When she was come within the horse-gate of the palace, they killed her there," 2 Paralipomenon xxiii. 15. Such was the ignominious end of this true daughter of Jezabel! (Haydock)

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)

Haydock: 2Ki 11:18

Altar. Many of the sacred ornaments belonging to the temple had been transported to the house of Baal, probably on Mount Olivet, where Solomon had formerly erected such buildings, 3 Kings xi. 5., and 2 Paralipomenon xxiv. 7. The reform of the state justly, therefore, began with the destruction of this profane and sacrilegious place. ---

Lord, according to the former regulations, which had been lately ill observed, to prevent any thing unclean from coming in, 2 Paralipomenon xxiii. 19. (Calmet) ---

Septuagint, "the priest placed overseers ( Greek: episkopons ) in the house of the Lord. (Haydock)

Haydock: 2Ki 11:19

Phelethi. In the Hebrew of the books of Kings we read nothing of these bands after the reign of David. The same expressions occur here as [in] ver. 4., "the centurions, the rams, (or captains) and the runners," (Calmet) or guards. (Protestants) (Haydock) ---

Gate, on the west. Athalia had probably entered by the south. ---

Kings. It was made of ivory, &c., 3 Kings x. 18. (Calmet)

Gill: 2Ki 11:5

And he commanded them, saying, this is the thing that ye shall do,.... These were the rulers over hundreds among the priests and Levites, and which he, as high priest, could command, and whom he could convene without suspicion, being such as he had a connection with, and were unarmed men: and for the better understanding of what follows, it should be observed, that the priests, in the times of David, were divided into twenty four courses, which were by turns to serve a week in the temple; the course that came in entered when the sabbath began, and that which went out went out when it ended, and each course consisted of a thousand men: now with respect to both these courses, both that which went in and that which went out, Jehoiada gave them the following charge:

a third part of you that enter in on the sabbath; on the beginning of it, to do duty in the temple the week following:

shall even be keepers of the watch of the king's house, which, according to some, was that part of the temple where the king was hid and brought up, supposed to be the north part of it: or rather these were set at the north gate of the temple, which led to the royal palace, lest any should rush out of that, and kill the king.

Gill: 2Ki 11:6

And a third part shall be at the gate of Sur,.... Generally thought by the Jews to be the eastern gate, so called, as they say, because such as were defiled were bid to depart, or go back, as this word signifies, and not enter the temple; it is called "the gate of the foundation", 2Ch 23:5 because, according to Ben Gersom, here the foundation of the sanctuary was first laid; it is said ^b to have five other names besides these:

and a third part at the gate behind the guard; the temple guard, which had a captain of them, Act 4:1 this gate is supposed to be the same with "sippim", or the threshold gate, 2Ch 23:4 and to be the southern one:

so shall ye keep the watch of the house, that it be not broken down; guard the temple, that none break or rush into it, of Athaliah's party.

Gill: 2Ki 11:7

And two parts of all you that go forth on the sabbath,.... The course that went out of service at the end of the sabbath; these were not suffered, not any of them, to go into the country, but were detained for the present purpose, and divided into two parts:

even they shall keep the watch of the house of the Lord about the king, these were placed in the temple where the king was, or where he should be brought forth, and be a guard on his right and left; this interpretation seems to be agreeably to the order of the text here, and is the sense of Jarchi; but there is this objection to it, that, by such a distribution of both courses, no provision is made for the services of the temple; wherefore Dr. Lightfoot ^c divides them into six parts, each into three, one third of the course that came in for service, the other to keep the watch at the king's house, and the other third at the gate Sur; and the course that went out, one third of them was placed at the gate behind the guard, and the other two to keep the watch of the house for the king's safety; but according to the account in 2Ch 23:4, there were but three ranks or orders of them in all; wherefore the sense of Kimchi, Ben Gersom, and Abarbinel, seems most agreeable, that the first consisted of those that went in on the sabbath, not of all, but half of them, the other half being employed in the service of the sanctuary; and the other two of the course that went out, even all of them, they being entirely at leisure, who were divided into two parts, and disposed of as above.

Gill: 2Ki 11:8

And ye shall compass the king round about, every man with his weapons in his hand,.... Afterwards given them, 2Ki 11:10,

and he that cometh within the ranges, let him be slain; any strange man that was not of them, that came into the ranks in which they were formed, was to be put to death as a spy, who might go and inform the queen what was doing; according to Jarchi, the word for "ranges" signifies the place through which the king went from his own house to the house of God ^d; and here it seems the guards were placed:

and be ye with the king as he goeth out and as he cometh in when brought forth to be crowned and anointed, and returned again.

Gill: 2Ki 11:9

And the captains over the hundreds did according to all things that Jehoiada the priest commanded,.... Of whom see 2Ki 11:4.

and they took every man his men; everyone his hundred:

that were to come in on the sabbath, with them that should go out on the sabbath; both the courses, of which see 2Ki 11:5.

and came to Jehoiada the priest; with the said courses, at least as many of them as were to be employed in the present service.

Gill: 2Ki 11:10

And to the captains over hundreds did the priest give King David's spears and shields, that were in the temple of the Lord. Such as he had taken in war from his enemies, and had dedicated for the service of the temple, to defend it on occasion, and laid up there; those the priests gave to the captains, to arm their men with, who came unarmed, and so unsuspected, and in this way might be armed without being seen and known.

Gill: 2Ki 11:11

And the guard stood, every man with his weapons in his hand, round about the king,.... As ordered, 2Ki 11:8.

from the right corner of the temple to the left corner of the temple from the northeast to the southeast:

along by the altar and the temple: the altar of burnt offering, which stood in the court.

Gill: 2Ki 11:12

And he brought forth the king's son,.... Out of the apartment in the temple where he had been brought up:

and put the crown upon him; the crown royal, which seems to have been kept in the temple:

and gave him the testimony; the book of the law, which he was to read in all his days, and according to it govern the people; and which was a testimony of the will of God both to him and them: Kimchi and Ben Melech interpret it of royal garments put upon him:

and they made him king, and anointed him; proclaimed and declared him king, and anointed him, for the confirmation of it, because of the pretension Athaliah made to the kingdom; otherwise, as the Jewish writers say, the son of a king was not anointed; and hence, they say, it was, that Solomon was anointed, because of the claim of Adonijah:

and they clapped their hands; in token of joy:

and said, God save the king; or, "let the king live"; or, "may he prosper", as the Targum; may health and prosperity attend him in his government. In 2Ch 23:11, it is said; "Jehoiada and his sons anointed him", and said those words; among whom must be Zechariah, whom this king afterwards slew, which was an instance of great ingratitude, 2Ch 24:20.

Gill: 2Ki 11:13

And when Athaliah heard the noise of the guard, and of the people,.... Their acclamations and shouts at the coronation of the king; for by this time the people had some knowledge of the affair, and ran, and came flocking to see the new king, and express their joy on this occasion, and whom they greatly praised, 2Ch 23:12.

she came to the people into the temple of the Lord; the outward court, where the people were assembled; and she seems to come alone, unattended, in great surprise and consternation, and was admitted to pass the guards, being the queen, and alone, and perhaps by the particular order of Jehoiada, though contrary to the general orders he gave, 2Ki 11:8.

Gill: 2Ki 11:14

And when she looked, behold, the king stood by a pillar, as the manner was,.... Of kings, when they came into the temple on any occasion, civil or religious, therefore it is called his pillar, 2Ch 23:13, some think this was the brazen scaffold erected by Solomon, 2Ch 6:13, though Vitringa ^e and Bishop Patrick suppose it to be the post of the east gate of the inner court, from Eze 46:2, according to Jacob Leo ^f, this was the royal throne in the court of the Israelites, near the high or upper gate, on a marble pillar, where the kings of the house of David sat, when they came into the sanctuary to see the Lord in the second temple; this throne was like an high tower, standing upon two pillars, each twenty cubits high, and their circumference twelve; here sat Joash, and Hezekiah, and Josiah; however, Athaliah saw Jehoash with the crown on his head, and in the place where kings used to sit or stand:

and the princes and the trumpeters by the king; the rulers of the courses of the priests, and the Levites, blowing the trumpets:

and all the people of the land rejoiced, and blew with trumpets; it is added, in 2Ch 23:13 that the singers played also on musical instruments; that were then and there assembled:

and Athaliah rent her clothes; through grief, and as one almost distracted:

and cried, treason, treason! to try if she could get any to take her part, and seize on the new king, and those that set him up.

Gill: 2Ki 11:15

But Jehoiada the priest commanded the captains of the hundreds, the officers of the host,.... Of the priests and Levites:

and said unto them, have her forth without the ranges; the ranks of the guards, which were at the gate leading to the palace, or rather "within" them ^g; the meaning is, that he ordered her to be had out of the court of the temple, and be put within their ranks, and enclosed by them, that her blood might not be shed in the temple, and yet not escape them:

and him that followeth her, kill with the sword: that takes her part, and offers to help and assist her, passing through the ranks after her, dispatch him at once:

for the priest had said, let her not be slain in the house of the Lord: that it might not be defiled with her blood; by which it appears that the guards had orders concerning her before, should she come to the temple, see 2Ki 11:13.

Gill: 2Ki 11:16

And they laid hands on her,.... Or rather,"set a place for her'',as the Targum; so Jarchi and Kimchi; made a space, opened a way for her to come out of the temple into their ranks, that she might be there taken and slain, and not in the temple:

and she went by the way by the which the horses came into the king's house; either the high road in which the horses and carriages went to the palace, or the way to the king's stables near the palace: and there was she slain; they let her go so far, which was far enough from the temple, and then they slew her.

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.

Gill: 2Ki 11:18

And all the people of the land,.... That were at Jerusalem, and the parts adjacent, that came from the country, hearing what was done: went into the house of Baal; a temple of his Athaliah had built, either in Jerusalem, or near it; perhaps on the mount of Olives, called the mount of corruption, 2Ki 23:13 from the idolatry there committed:

and brake it down, his altars and his images brake they in pieces thoroughly; made an entire destruction of them all, temple, altars, the images of Baal and other deities:

and slew Mattan the priest of Baal before the altar; either as he was sacrificing, or that he might be a sacrifice, or where he had fled for refuge:

and the priest appointed officers over the house of the Lord; priests to offer sacrifices, Levites to sing the praises of God, porters at the door of the temple, and watches in it, and restored the courses of the priests, and everything to its proper order, which had been neglected, or had ceased, during the usurpation of Athaliah; see 2Ch 23:18.

Gill: 2Ki 11:19

And he took the rulers over hundreds, and the captains, and the guard,.... Of which 2Ki 11:4 and all the people of the land; as many as were assembled together on this occasion:

and they brought down the king from the house of the Lord; the temple, which was built on an eminence:

and came by the way of the gate to the king's house; the gate of the royal palace, where the king's guards were placed, and did their duty: and he sat on the throne of the kings: where the kings of Judah used to sit, and this finished the formality of his being made king.

Gill: 2Ki 11:20

And all the people of the land rejoiced,.... That one of the house of David was set upon the throne, which they might fear was extinct, as it very near was; the lamp of David was almost quenched, only this single life left, from whom a line of kings proceeded, and the King Messiah; the promise of God cannot fail see Psa 132:11, this occasioned great joy:

and the city was quiet: was very easy at, yea, pleased with, the dethroning and death of Athaliah; there was no tumult on account thereof, nor such disturbances as she occasioned in her life:

and they slew Athaliah with the sword beside the king's house; as related in 2Ki 11:16 where she was buried, or what became of her carcass, is not said; some have thought she was cast into the brook Kidron, because Josephus says ^h Jehoiada ordered her to be had into that valley, and there slain.

Gill: 2Ki 11:21

Seven years old was Jehoash when he began to reign. Being a year old when his father was killed and having been hid six years in the temple.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 11:6

¹ tn Heb “the gate of Sur” (followed by many English versions) but no such gate is mentioned elsewhere in the OT. The parallel account in 2 Chr 23:5 has “Foundation Gate.” סוּר (sur), “Sur,” may be a corruption of יְסוֹד (yÿsod) “foundation,” involving in part dalet-resh confusion.

² tn Heb “the runners.”

³ tn The meaning of מַסָּח (massakh) is not certain. The translation above, rather than understanding it as a genitive modifying “house,” takes it as an adverb describing how the groups will guard the palace. See HALOT 605 s.v. מַסָּח for the proposed meaning “alternating” (i.e., “in turns”).

NET Notes: 2Ki 11:7

¹ tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.

NET Notes: 2Ki 11:8

¹ tn Heb “and be with the king in his going out and in his coming in.”

NET Notes: 2Ki 11:9

¹ tn Heb “according to all that.”

² tn Heb “came.”

NET Notes: 2Ki 11:11

¹ tn Heb “the runners” (also in v. 19).

² tn Heb “and the runners stood, each with his weapons in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”

NET Notes: 2Ki 11:12

¹ tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.

² tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.

³ tn Or “they made him king and anointed him.”

NET Notes: 2Ki 11:13

¹ tc The MT reads, “and Athaliah heard the sound of the runners, the people.” The term הָעָם (ha’am), “the people,” is probably a scribal addition anticipating the reference to the people later in the verse and in v. 14.

² tn Heb “she came to the people.”

NET Notes: 2Ki 11:14

¹ tn Heb “and she saw, and look.”

² tn Or “conspiracy, conspiracy.”

NET Notes: 2Ki 11:15

¹ tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.

² tn Heb “ranks.”

³ tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”

NET Notes: 2Ki 11:16

¹ tn Heb “and they placed hands on her, and she went the way of the entrance of the horses [into] the house of the king.”

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.

NET Notes: 2Ki 11:18

¹ tn Or “tore down.”

² tn Or “images.”

³ tn The Hebrew construction translated “smashed…to bits” is emphatic. The adverbial infinitive absolute (הֵיטֵב [hetev], “well”) accompanying the Piel form of the verb שָׁבַר (shavar), “break,” suggests thorough demolition.

⁴ tn Heb “the priest.” Jehoiada’s name is added for clarification.

NET Notes: 2Ki 11:19

¹ tn Heb “the Gate of the Runners of the House of the King.”

² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

NET Notes: 2Ki 11:21

¹ sn Beginning with 11:21, the verse numbers through 12:21 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 11:21 ET = 12:1 HT, 12:1 ET = 12:2 HT, 12:2 ET = 12:3 HT, etc., through 12:21 ET = 12:22 HT. With 13:1 the verse numbers in the ET and HT are again the same.

² tn Jehoash is an alternate name for Joash (see 11:2).

Geneva Bible: 2Ki 11:5

And he commanded them, saying, This [is] the thing that ye shall do; A third part of ^{( e )} you that enter in on the sabbath shall ^{( f )} even be keepers of the watch of the king's house;

^{( e )} Of the Levites, who had charge of the keeping of the temple, and kept watch by course.

^{( f )} That no one should come on them, while they were crowning the king.

Geneva Bible: 2Ki 11:6

And a third part [shall be] at the gate of ^{( g )} Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down.

^{( g )} Called the east gate of the temple, (2Ch 23:5).

Geneva Bible: 2Ki 11:7

And two parts of all you that ^{( h )} go forth on the sabbath, even they shall keep the watch of the house of the LORD about the king.

^{( h )} Whose charge is ended.

Geneva Bible: 2Ki 11:9

And the captains over the hundreds did according to all [things] that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the ^{( i )} sabbath, and came to Jehoiada the priest.

^{( i )} Read (2Ki 11:5, 2Ki 11:7).

Geneva Bible: 2Ki 11:10

And to the captains over hundreds did the ^{( k )} priest give king David's spears and shields, that [were] in the temple of the LORD.

^{( k )} That is, Jehoiada.

Geneva Bible: 2Ki 11:12

And he brought forth ^{( l )} the king's son, and put the crown upon him, and [gave him] ^{( m )} the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.

^{( l )} That is, Joash, who had been kept secret six years.

^{( m )} Meaning, the law of God, which is his chief charge, and by which only his throne is established.

Geneva Bible: 2Ki 11:14

And when she looked, behold, the king stood by a ^{( n )} pillar, as the manner [was], and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason.

^{( n )} Where the king's place was in the temple.

Geneva Bible: 2Ki 11:15

But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that ^{( o )} followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD.

^{( o )} To take her part.

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.

Geneva Bible: 2Ki 11:18

And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the ^{( r )} altars. And the ^{( s )} priest appointed officers over the house of the LORD.

^{( r )} Even in the place where he had blasphemed God, and thought to have been helped by his idol, there God poured his vengeance on him.

^{( s )} That is, Jehoiada.

Geneva Bible: 2Ki 11:20

And all the people of the land rejoiced, and the city was in quiet: ^{( t )} and they slew Athaliah with the sword [beside] the king's house.

^{( t )} Who by his cruelty and persecution had troubled the whole land.

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 11:1-12

Athaliah destroyed all she knew to be akin to the crown. Jehoash, one of the king's sons, was hid. Now was the promise made to David bound up in one life only, and yet it did not fail. Thus to the Son of David, the Lord, according to his promise, will secure a spiritual seed, hidden sometimes, and unseen, but hidden in God's pavilion, and unhurt. Six years Athaliah tyrannized. Then the king was brought forward. A child indeed, but he had a good guardian, and, what was better, a good God to go to With such joy and satisfaction must the kingdom of Christ be welcomed into our hearts, when his throne is set up there, and Satan the usurper is cast out. Say, Let the King, even Jesus, live, for ever live and reign in my soul, and in all the world.

MHCC: 2Ki 11:13-16

Athaliah hastened her own destruction. She herself was the greatest traitor, and yet was first and loudest in crying, Treason, treason! The most guilty are commonly the most forward to reproach others.

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 11:4-12

Six years Athaliah tyrannised. We have not a particular account of her reign; no doubt it was of a piece with the beginning. While Jehu was extirpating the worship of Baal in Israel, she was establishing it in Judah, as appears, 2Ch 24:7. The court and kingdom of Judah had been debauched by their alliance with the house of Ahab, and now one of that house is a curse and a plague to both: sinful friendships speed no better. All this while, Joash lay hid, entitled to a crown and intended for it, and yet buried alive in obscurity. Though the sons and heirs of heaven are now hidden, the world knows them not (1Jo 3:1), yet the time is fixed when they shall appear in glory, as Joash in his seventh year; by that time he was ready to be shown, not a babe, but, having served his first apprenticeship to life and arrived at his first climacterical year, he had taken a good step towards manhood; by that time the people had grown weary of Athaliah's tyranny and ripe for a revolution. How that revolution was effected we are here told.

I. The manager of this great affair was Jehoiada the priest, probably the high priest, or at least the sagan (as the Jews called him) or suffragan to the high priest. By his birth and office he was a man in authority, whom the people were bound by the law to observe and obey, especially when there was no rightful king upon the throne, Deu 17:12. By marriage he was allied to the royal family, and, if all the seed-royal were destroyed, his wife, as daughter to Joram, had a better title to the crown than Athaliah had. By his eminent gifts and graces he was fitted to serve his country, and better service he could not do it than to free it from Athaliah's usurpation; and we have reason to think he did not make this attempt till he had first asked counsel of God and known his mind, either by prophets or Urim, perhaps by both.

II. The management was very discreet and as became so wise and good a man as Jehoiada was.

1. He concerted the matter with the rulers of hundreds and the captains, the men in office, ecclesiastical, civil, and military; he got them to him to the temple, consulted with them, laid before them the grievances they at present laboured under, gave them an oath of secresy, and, finding them free and forward to join with him, showed them the king's son (2Ki 11:4), and so well satisfied were they with his fidelity that they saw no reason to suspect an imposition. We may well think what a pleasing surprise it was to the good people among them, who feared that the house and lineage of David were quite cut off, to find such a spark as this in the embers.

2. He posted the priests and Levites, who were more immediately under his direction, in the several avenues to the temple, to keep the guard, putting them under the command of the rulers of hundreds, 2Ki 11:9. David had divided the priests into courses, which waited by turns. Every sabbath-day morning a new company came into waiting, but the company of the foregoing week did not go out of waiting till the sabbath evening, so that on the sabbath day, when double service was to be done, there was a double number to do it, both those that were to come in and those that were to go out. These Jehoiada employed to attend on this great occasion; he armed them out of the magazines of the temple with David's spears and shields, either his own or those he had taken from his enemies, which he devoted to God's honour, 2Ki 11:10. If they were old and unfashionable, yet those that used them might, by their being David's, be reminded of God's covenant with him, which they were now acting in the defence of. Two things they were ordered to do: - (1.) To protect the young king from being insulted; they must keep the watch of the king's house (2Ki 11:5), compass the king, and be with him (2Ki 11:8), to guard him from Athaliah's partizans, for still there were those that thirsted after royal blood. (2.) To preserve the holy temple from being profaned by the concourse of people that would come together on this occasion (2Ki 11:6): Keep the watch of the house, that it be neither broken through nor broken down, and so strangers should crowd in, or such as were unclean. He was not so zealous for the projected revolution as to forget his religion. In times of the greatest hurry care must be taken, Ne detrimentum capiat ecclesia - That the holy things of God be not trenched upon. It is observable that Jehoiada appointed to each his place as well as his work (2Ki 11:6, 2Ki 11:7), for good order contributes very much to the expediting and accomplishing of any great enterprise. Let every man know, and keep, and make good, his post, and then the work will be done quickly.

3. When the guards were fixed, then the king was brought forth, 2Ki 11:12. Rejoice greatly, O daughter of Sion! for even in thy holy mountain thy king appears, a child indeed, but not such a one as brings a woe upon the land, for he is the son of nobles, the son of David (Ecc 10:17) - a child indeed, but he had a good guardian, and, which was better, a good God, to go to. Jehoiada, without delay, proceeded to the coronation of this young king; for, though he was not yet capable of despatching business, he would be growing up towards it by degrees. This was done with great solemnity, 2Ki 11:12. (1.) In token of his being invested with kingly power, he put the crown upon him, though it was yet too large and heavy for his head. The regalia, it is probable, were kept in the temple, and so the crown was ready at hand. (2.) In token of his obligation to govern by law, and to make the word of God his rule, he gave him the testimony, put into his hand a Bible, in which he must read all the days of his life, Deu 17:18, Deu 17:19. (3.) In token of his receiving the Spirit, to qualify him for this great work to which he before was called, he anointed him. Though notice is taken of the anointing of the kings only in case of interruption, as here, and in Solomon's case, yet I know not but the ceremony might be used for all their kings, at least those of the house of David, because their royalty was typical of Christ's, who was to be anointed above his fellows, above all the sons of David. (4.) In token of the people's acceptance of him and subjection to his government, they clapped their hands for joy, and expressed their hearty good wishes to him: Let the king live; and thus they made him king, made him their king, consented to, and concurred with, the divine appointment. They had reason to rejoice in the period now put to Athaliah's tyranny, and the prospect they had of the restoration and establishment of religion by a king under the tuition of so good a man as Jehoiada. They had reason to bid him welcome to the crown whose right it was, and to pray, Let him live, concerning him who came to them as life from the dead and in whom the house of David was to live. With such acclamations of joy and satisfaction must the kingdom of Christ be welcomed into our hearts when his throne is set up there and Satan the usurper is deposed. Hosanna, blessed is he that comes: clap hands, and say, "Let King Jesus live, for ever live and reign, in my soul, and in all the world;"it is promised (Psa 72:15), He shall live, and prayer shall be made for him, and his kingdom, continually.

Matthew Henry: 2Ki 11:13-16

We may suppose it was designed when they had finished the solemnity of the king's inauguration, to pay a visit to Athaliah, and call her to an account for her murders, usurpation, and tyranny; but, like her mother Jezebel, she saved them the labour, went out to meet them, and hastened her own destruction. 1. Hearing the noise, she came in a fright to see what was the matter, 2Ki 11:13. Jehoiada and his friends began in silence, but now that they found their strength, they proclaimed what they were doing. It seems, Athaliah was little regarded, else she would have had intelligence brought her of this daring attempt before with her own ears she heard the noise; had the design been discovered before it was perfected, it might have been quashed, but now it was too late. When she heard the noise it was strange that she was so ill advised as to come herself, and, for aught that appears, to come alone. Surely she was not so neglected as to have none to go for her, or none to go with her, but she was wretchedly infatuated by the transport both of fear and indignation she was in. Whom God will destroy he befools. 2. Seeing what was done she cried out for help. She saw the king's place by the pillar possessed by one to whom the princes and people did homage (2Ki 11:14) and had reason to conclude her power at an end, which she knew was usurped; this made her rend her clothes, like one distracted, and cry, "Treason! treason! Come and help against the traitors."Josephus adds that she cried to have him killed that possessed the king's place. What was now doing was the highest justice, yet it was branded as the highest crime; she herself was the greatest traitor, and yet was first and loudest in crying Treason! treason! Those that are themselves most guilty are commonly most forward to reproach others. 3. Jehoiada gave orders to put her to death as an idolater, a usurper, and an enemy to the public peace. Care was taken, (1.) That she should not be killed in the temple, or any of the courts of it, in reverence to that holy place, which must not be stained with the blood of any human sacrifice, though ever so justly offered. (2.) That whoever appeared for her should die with her: "Him that follows her, to protect or rescue her, any of her attendants that resolve to adhere to her and will not come into the interests of their rightful sovereign, kill with the sword, but not unless they follow her now,"2Ki 11:15. According to these orders, she endeavouring to make her escape the back way to the palace, through the stalls, they pursued her, and there killed her, 2Ki 11:16. So let thy enemies perish, O Lord! thus give the bloody harlot blood to drink, for she is worthy.

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.

Keil-Delitzsch: 2Ki 11:19-21

And he took the captains, and they brought the king down out of the house of Jehovah, etc. The word יקּח is not to be pressed, but simply affirms that Jehoiada entrusted the persons named with the duty of conducting the king into his palace. Beside the captains over a hundred (see at 2Ki 11:4) there are mentioned והרצים הכּרי , i.e., the royal halberdiers (the body-guard), who had passed over to the new king immediately after the fall of Athaliah and now followed their captains, and הארץ כּל־עם , all the rest of the people assembled. Instead of the halberdiers there are mentioned in the Chronicles בּעם המּושׁלים האדּירים , the nobles and lords in the nation-a completion implied in the facts themselves, since Jehoiada had drawn the heads of the nation into his plan, and on the other hand the express allusion to the body-guard might be omitted as of inferior importance. We cannot infer from ירידוּ that the bridge between Moriah and Zion was not yet in existence, as Thenius supposes, but simply that the bridge was lower than the temple-courts. Instead of הרצים שׁער , the gate of the runners (i.e., of the halberdiers), we find in the Chronicles העליון שׁער , the upper gate, which appears to have been a gate of the temple, according to 2Ki 15:35 and 2Ch 27:3. The statement that they came by the way of the runners' gate into the house of the king is not at variance with this, for it may be understood as meaning that it was by the halberdiers' gate of the temple that the entry into the palace was carried out. - In 2Ki 11:20 this account is concluded with the general remark that all the people rejoiced, sc. at the coronation of Joash, and the city was quiet, when they slew Athaliah with the sword. This is the way, so far as the sense is concerned, in which the last two clauses are to be connected.

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 11:1-12

God's preservation of a legitimate king 11:1-12

Athaliah was the mother of the Judean king Ahaziah whom Jehu assassinated (9:27-29). She was a daughter of Ahab and Jezebel and the sister of the Israelite kings Ahaziah and Joram who had succeeded Ahab. She was the wife of Judean king Jehoram who had died of intestinal disease (2 Chron. 21:18-19). Raiding Philistines and Arabians had killed her other sons beside Ahaziah (2 Chron. 21:17).

She proceeded to assassinate all potential successors to the throne totally disregarding God's will that David's descendants were to rule Judah (2 Sam. 7:16).

"It was one of the many attempts Satan made to exterminate the male offspring to make the coming One, the promised Savior, the seed of the woman, impossible. Had he succeeded through Athaliah in the destruction of the royal seed of David, the promise made to David would have become impossible."⁷¹

Jehosheba was a daughter of Athaliah's husband, King Jehoram. She may not have been Athaliah's own daughter, the half-sister of King Ahaziah of Judah, and the wife of the high priest in Judah, Jehoiada (2 Chron. 22:11).⁷² She hid Jehoash (Joash) as Jochebed had hidden Moses (Exod. 2). According to Josephus, Jehosheba hid Jehoash in a room used to store spare furniture and mattresses.⁷³

The Carites (another spelling of Cherethites; cf. 2 Sam. 8:18; et al.) were special guards. The other guards (v. 4) were priests and Levites (2 Chron. 23:4).

When the high priest crowned Jehoash (Joash), who was then seven years old, he gave him a copy of the Mosaic Law consistent with what the Law required (Deut. 17:18-19).⁷⁴

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.

Constable: 2Ki 11:21--13:1

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

With the beginning of Jehoash's reign Judah began to enjoy over 100 years of consecutive leadership by four men whom the writer of Kings judged good. None of these four (Jehoash, Amaziah, Azariah, and Jotham) was as good for Judah as Asa and Jehoshaphat had been or as Hezekiah or Josiah would be. Nevertheless together they provided the longest continuous span of God-approved leadership in Judah's history.

Constable: 2Ki 11:21--12:4

Jehoash's contributions 11:21-12:3

Jehoash was the youngest king to mount Judah's throne. He began reigning at age seven and ruled for 40 years (835-796 B.C.). His father was Ahaziah, the most recent male ruler of Judah, and his grandmother was Athaliah.

Jehoash followed the Law of Moses and ruled well as long as his mentor Jehoiada, the high priest, lived. However when Jehoiada died, evidently shortly after Jehoash's temple repairs were complete (2 Chron. 24:15), he began to follow the advice of certain Judean officials who led him into unfaithfulness to Yahweh. He stubbornly refused the warnings God sent him by prophets (2 Chron. 24:17-19) and by Zechariah who had replaced his father as high priest (2 Chron. 24:20-22). He even executed Zechariah. In the earlier years of his reign he was faithful to God, except that he allowed the high places of worship to remain in Judah (cf. Deut. 12:2-7, 13-14).

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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_____. The Mysterious Numbers of the Hebrew Kings. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Viviano, Pauline A. "2 Kings 17: A Rhetorical and Form-Critical Analysis." Catholic Biblical Quarterly 49 (October 1987):548-59.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wiseman, Donald J. 1 and 2 Kings: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1993.

Wood, Leon J. Elijah, Prophet of God. Des Plaines, Ill.: Regular Baptist Press, 1968.

_____. The Holy Spirit in the Old Testament. Grand Rapids: Zondervan Publishing House, 1976.

_____. Israel's United Monarchy. Grand Rapids: Baker Book House, 1979.

_____. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

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.