Then he brought out the king’s son, and put the crown on him, and gave him the covenant; and they made him king, and anointed him; and they clapped their hands, and said, “Long live the king!”
When Athaliah heard the noise of the guard and of the people, she came to the people into Yahweh’s house: and she looked, and behold, the king stood by the pillar, as the tradition was, with the captains and the trumpets by the king; and all the people of the land rejoiced, and blew trumpets. Then Athaliah tore her clothes, and cried, “Treason! Treason!”
Jehoiada the priest commanded the captains of hundreds who were set over the army, and said to them, “Bring her out between the ranks. Kill anyone who follows her with the sword.” For the priest said, “Don’t let her be slain in Yahweh’s house.” So they made way for her; and she went by the way of the horses’ entry to the king’s house, and she was slain there. Jehoiada made a covenant between Yahweh and the king and the people, that they should be Yahweh’s people; also between the king and the people. All the people of the land went to the house of Baal, and broke it down. They broke his altars and his images in pieces thoroughly, and killed Mattan the priest of Baal before the altars. The priest appointed officers over Yahweh’s house. He took the captains over hundreds, and the Carites, and the guard, and all the people of the land; and they brought down the king from Yahweh’s house, and came by the way of the gate of the guard to the king’s house. He sat on the throne of the kings. So all the people of the land rejoiced, and the city was quiet. They had slain Athaliah with the sword at the king’s house.
Jehoash was seven years old when he began to reign.
Geneva Bible translators 1599 · Public Domain On vv12, 14, 15, 17, 18, 20 Meaning, the Law of God, which is his chief…
Meaning, the Law of God, which is his chief charge, and whereby only his throne is established.
That is, Joash, which had been kept secret six years.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv12–21 2Ki 11:12 And he brought forth the king’s son,…
2Ki 11:12 And he brought forth the king’s son, and put the crown upon him, and [gave him] the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.
Ver. 12. And gate him the testimony.] That is, The Book of Deuteronomy, according to Deu 17:18-19, or some other book wherein the law was registered, {2Ch 23:11} called the Testimony, because it testifieth of God’s will and men’s duty, and is the best rule of ruledom; far beyond Lipsius’s "Beehive," or Machiavel’s "Spider Web." Queen Elizabeth, at her coronation, took the Bible - presented to herewith both her hands, and, kissing it, laid it to her breast, saying, that the same had ever been her chiefest delight, and should be the rule whereby she meant to frame her government. {a}
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{a} Speed’s Chron.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv12–19 The testimony, i.e. the book of the law, which…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv13, 17 We may suppose it was designed when they had…
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, Kg2 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 (Kg2 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," Kg2 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, Kg2 11:16. So let thy enemies perish, O Lord! thus give the bloody harlot blood to drink, for she is worthy.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv12–20 And when Athaliah heard the noise of the guard,…
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, Ch2 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, Kg2 11:8.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv12, 15, 17 Testimony - The book of the law, which he…
Testimony - 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, Deut. xvii, 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv12, 14, 15, 16, 17, 18, 20, 21 Verse 12. Put the crown upon him] This was…
Verse 12. Put the crown upon him] This was a diadem or golden band that went round the head.
And - the testimony] Probably the book of the law, written on a roll of vellum. This was his sceptre. 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.
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They clapped their hands] This I believe is the first instance on record of clapping the hands as a testimony of joy.
God save the king] יחי המלך yechi hannmelech; May the king live! So the words should be translated wherever they occur.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv12, 13, 14, 15, 16, 17, 18, 19, 21 2Ki 11:12. And put the crown upon him —…
2Ki 11:12. And put the crown upon him — Having produced Joash, he put the crown on his head, which, it is likely, was kept in the sanctuary. And gave him the testimony — The book of the law, which he put into the king’s hand to remind 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. They made him king, and anointed him — As was wont to be done in doubtful cases, when there was any competition or question about the crown, as now there was.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv12, 14, 15, 16, 17, 18, 19, 20 The testimony - i. e., “The Book of the…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv12–19 The testimony. The book of the law. (Challoner) ---…
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)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v21 C.—The reign of Joash (or Jehoash)
C.—The reign of Joash (or Jehoash)
2Ki_11:21 to 2Ki_12:21 (2 Chronicles 24)
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21Seven years old was Jehoash when he began to reign.
2Ki_12:1 In the seventh year of Jehu, Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother’s name was Zibiah of Beer-sheba. 2And Jehoash did that which was right in the sight of the Lord all his days wherein [because] Jehoiada the priest instructed him. 3But the high places were not taken away: the people still sacrificed and burnt incense in the high places. 4And Jehoash said to the priests, All the [consecrated] money [omit of the dedicated things] that is [wont to be] brought into the house of the Lord, even the money of every one that passeth the account [current money, both], the money that every man is set at, and all the money that cometh into any man’s heart to bring into the house of the Lord, 5let the priests take it to them, every man of his acquaintance: and let them repair the breaches of the house, wheresoever any breach [every defect which] 11 shall be found. 6But it was so, that in the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house. 7Then king Jehoash called for Jehoiada the priest, and the other priests, and said unto them, Why repair ye not the breaches of the house? now therefore receive no more money of your acquaintance, but [save that ye] deliver it for the breaches of the house. 8And the priests consented to receive12 no more money of the people, neither to repair the breaches of the house. 9But Jehoiada the priest took a chest,13 and bored a hole in the lid of it, and set it beside the altar, on the right side as one cometh into the house of the Lord: and the priests that kept the door put therein all the money that was brought into the house of the Lord. 10And it was so, when they saw that there was much money in the chest, that the king’s scribe and the high priest came up, and they put [it] up in bags, and told the money that was found in the house of the Lord. 11And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the Lord: and they laid it out to the carpenters and builders, that wrought upon the house of the Lord, 12and to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the Lord, and for all that was laid out for the house to repair14 it. 13Howbeit there were not made for the house of the Lord bowls of silver, snuffers, basins [for sprinkling], trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the Lord: 14but they gave that to the workmen [commissioners], and repaired therewith the house of the Lord. 15Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: 16for they dealt faithfully. The trespass-money and sin-money was not brought into the house of the Lord: it was the priests’.
17Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem. 18And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold that was found in the treasures of the house of the Lord, and in the king’s house, and sent it to Hazael king of Syria: and he went away from Jerusalem.
19And the rest of the acts of Joash, and all that he did, are they not written in the book of the Chronicles of the kings of Judah? 20And his servants arose, and made a conspiracy, and slew Joash in the house of Millo, which goeth down to Silla. 21For Jozachar the son of Shimeath, and Jehozabad the son of Shomer, his servants, smote him, and he died; and they buried him with his fathers in the city of David: and Amaziah his son reigned in his stead.
EXEGETICAL AND CRITICAL
2Ki_11:21. Jehoash was seven years old, &c. The parallel record in 2 Chronicles 24 is indeed more detailed than the one before us, and supplements it in some essential particulars, but it is not by any means an “actual transmutation” of it (Bertheau). Both accounts may well have been drawn from the same original document, since they are word for word the same in some parts.—The name of the mother of Jehoash is given, as is usual in regard to the kings of Judah throughout the history. On Beersheba see note on 1Ki_19:3.—The words in 2Ki_12:2 : All his days that Jehoiada the priest instructed him, cannot have the sense that Jehoash did, his whole life long, that which was right in the sight of God (Thenius, Ewald), for this was not true in view of what is related in 2Ch_24:17-25, which is confirmed by Mat_23:35, and which Thenius himself admits must have “historical foundation.” The Chronicler writes: “All the days of Jehoiada the priest,” i. e., so long as Jehoiada lived. The sense is, therefore, that Jehoash did what was right because, and so long as, Jehoiada was his instructor. Hence the Sept. translate; πάσας τὰς ἡμέρας, ἃς ἐφώτιζεν αὐτὸν ’Ιωιαδὲ ὁ ἱερεύς; and the Vulgate: cunctis diebus, quibus docuit eum Jojada sacerdos; so also De Wette and Luther [and the E. V.]. Keil: “All his days that, i. e., all that part of his life in which Jehoiada instructed or guided him.” For the use of אשׁר he refers to Ew. § 331, c, 3. [The suffix is repeated after אשׁר except in general expressions of time, place, and manner.] For the suffix in ימיו he refers to 2Ki_13:14. The athnach cannot be held to be decisive in this case. For the rest, it does not follow, when we translate: “All his days, because Jehoiada instructed him,” that he continued to do well even after Jehoiada’s death. Grotius remarks on the statement: “Sic bonus Nero, quamdiu Seneca usus est magistro. [If the suffix in ימיו is retained, then the massoretic punctuation is correct; the athnach has its ordinary force; אשׁר must be translated “because;” and the sense is that he was a good king all his life long, because of the good instruction which he received in his youth from Jehoiada. That is the simple grammatical statement of the book of Kings. If the ו at the end of ימיו can be sacrificed, then the athnach must be removed and Jehoiada is a genitive depending on ימי. Let it be observed that this suffix is neglected in the versions of the Chron., Sept., and Vulg., quoted above. The sense then is that he was good as long as Jehoiada lived. This last has in its favor that it is consistent with the account in Chron. Bähr translates by “because,” preserving the suffix in ימיו, and tries to interpret the other meaning into this translation. The words: “He did well all his days, because Jehoiada was his instructor,” would never suggest that he ceased to do well after his teacher died. This attempt is fruitless, and we must make choice between the alternatives presented above—either to sacrifice the suffix in ימיו, and bring the account here into consistency with that in Chron., or to hold to the text and admit the discrepancy. It is a proceeding which a sound criticism cannot approve, to alter the text in the interest of supposed reconciliations. The rendering of the E. V. saves the suffix, and still produces the other sense by translating אשׁר, “wherein,” but this is entirely contrary to the usage of the language. It would require a prep. and suffix after אשׁר, referring back to ימיו.—W. G. S.] On sacrifices on the high places, see note on 1Ki_3:2.
2Ki_12:4. And Jehoash said to the priests, &c. The temple had fallen out of repair, not so much on account of its age (it had only been standing for 130 years) as because it had not been properly preserved under the previous reigns, nay, even had been injured by Athaliah and her sons, and the money intended to keep it in repair had been misappropriated to the worship of Baal (2Ch_24:7). The king therefore called upon the priests, whose calling it was, to take measures for the restoration and repair of the building, and, to this end, to collect the same tax which Moses had once laid for the purpose of building the tabernacle (2Ch_24:6). כַּל כֶּסֶף הַקֳּדַשִׁים וגו, i. e., all the sliver which was wont to be brought into the sanctuary, and to be given for its purposes. This is now defined more particularly by the following words, כֶּסֶף עֹבֵר, i. e., not “floating money,” irregular income, money from mere accidental gifts (Ewald), but current money (Luther: das gang und gebe ist. Cf. Gen_23:16, where the expression cannot be taken in any other way). It does not mean coined money, for the Hebrews had no coined money before the exile, so far as we know, but pieces of silver which had a fixed weight, and which were weighed out from man to man in the transaction of business. The reason why this kind of money was called for was, that “it was to be paid out at once to mechanics for their labor” (Thenius). Keil, following the rabbis, insists upon the translation: “money of the numbered,” referring back to Exo_30:13 sq. (כָּל־הַעֹבֵר עַל־הַפְּקֻדִים); but against this translation there is the decisive consideration that it does not say: “money of him who passeth among the numbered,” but simply: “money which passes over,” that is, which passes from hand to hand in the transaction of affairs. The special cases are then mentioned in which this kind of money usually came into the treasury. The first is the one mentioned and ordained Lev_27:2 sq. (cf. Num_18:15), when any one fulfilled a vow. In this case, the priest had to fix the sum to be paid according to the sex, age, &c., of the one who had made the vow. This ransom was appropriated in the time of Moses to the support of the sanctuary. The second case was where any one brought money as a gift to the sanctuary of his own free will.—According to the account in 2 Chron., the king ordered the priests to go out through the cities of Judah, and to collect the tax year by year. This does not contradict the statement before us, but rather serves to explain the words in 2Ki_12:5 : “every man of his acquaintance.” The dependence was upon free-will offerings, as was the case in reference to the tabernacle (Exo_35:21); the priests and levites were to exert themselves to collect these, each one in his own city and in his own circle. It is to be observed that the king did not demand of the priests that they should give up, for the repairs of the temple, any income which properly came to themselves, but that he only laid claim, for this purpose, to the funds which Moses had ordained should be used in this way.
2Ki_12:6. But it was so, that in the three and twentieth year, &c. According to 2Ch_24:5, the king had commanded the priests to hasten, “but they did not hasten.” Even in the 23d year of the reign of Jehoash, i. e., in the year in which there was a change of occupant of the throne of Israel (2Ki_13:1), the priests had not yet attended to the repairs of the temple, or, at best, had only attended to them very imperfectly. We cannot tell how long before his 23d year he had commanded them to see to it, but it was certainly not in his first year, when he was only seven years old. He now proposes that he will take the matter into his own hands, and adopt other measures for accomplishing it, to which they agree. This interpretation is enforced by יֵאֹתוּ, 2Ki_12:8 : “they consented” (Sept., συνεφώνησαν, cf. Gen_34:15; Gen_34:22-23), which cannot possibly mean: “They were obliged to yield to the determination of the king” (Thenius). תִּקְחוּ and the following words, 2Ki_12:7, “It was placed בְּשַׁעַר of the House of the Lord, do not contain a strict command, but rather a proposal: nolite ergo amplius accipere (Vulg.), otherwise the corresponding statement would be that they “obeyed,” not that they “consented.” Only after the king had taken the matter into his own hands did he give orders (2Ch_24:8) to make a chest, &c. [The commentators differ widely in their judgment of the conduct of the priests in this matter, some seizing eagerly upon an incident which reflects discreditably upon them, others insisting upon a construction which shall exonerate them entirely. Bähr does not take up the point distinctly in this place. Yet 2Ki_12:8 is very obscure, and it is important for its elucidation to understand the attitude of the priests. The disposition of the priests is the key to the situation, and the correct conception of that point is the key to the correct exegesis of the verse. The impression is unavoidable that the first effort failed because it was in the hands of the priests. The payments in liquidation of vows were appropriated to the support of the worship. According to the Chronicler an especial demand was made for free-will offerings for the repairs, and “that which it came into the heart of any man to give” must be understood of offerings for this special end. Otherwise we might think that it referred simply to pious gifts, which the priests were wont to retain for themselves, and which the giver expected that they would retain. If we adopt the statement of the Chronicler, then, it is clear that the priests could not have used the money for themselves without embezzlement. In any case the re-appropriation to the repairs of the temple of sums which they had probably been using for some time (especially during the prevalence of idolatry) for their own support, must have curtailed their resources. That they gave them up willingly, is not to be supposed. Sums thus appropriated, but left in the administration of persons all whose interests were opposed to this use, would not probably be found to suffice for an energetic prosecution of the work. This would also check the zeal, and stop the offerings, of the people. The systematic revenue of the priests under the Mosaic constitution had been broken up during the time of apostasy; they had been obliged to make use of all the revenues of whatever kind for their own support; and the incident does not seem, when viewed fairly, to prove any extraordinary selfishness on their part. The king now, seeing that the measures he had taken to accomplish his object had only served to frustrate it, ordered them not to receive any more money for themselves, but to devote all they received to this object. Between 2Ki_12:7-8 a discussion must be understood in which the priests explained the defects in the practical workings of this scheme, and the result was an agreement that they should neither serve as collectors of the money nor be responsible for the repairs. They put the whole matter out of their hands. (See Histor. § 3.)—W. G. S.]
2Ki_12:9. But Jehoiada the priest took a chest, &c. The king did not even now exclude the priests from all share in the work, but took his measures in conjunction with the chief-priest, and also appointed “the priests that kept the door” to receive the money. The chest had a hole in its lid, into which the money was dropped. It was locked, and was only opened when it was full. Its position was by the side of the altar, on the right as one entered the temple. Instead of this we read in Chronicles: חוּצָה, i. e., “outside.” It did not, therefore, stand in the middle of the priests’ court (Thenius), but outside of it, at the entrance-gate which was on its right. According to 2Ch_24:9-10, the king caused this arrangement to be proclaimed throughout the whole country; it was joyfully heard, and the people now gave abundantly. [The most reasonable explanation of this is, that, under the new arrangement, a man saw his gift placed in the chest. He knew that this was inaccessible to all except the appointed officers, and that his gift was, therefore, sure to be applied to the object for which he gave it. The share of the priests was reduced to the mechanical duty of receiving the money and placing it in the chest.—W. G. S.] When the chest was full, the priest sent his scribe, i. e., a civil secretary, and, in his presence, the chest was opened. This “was done, not out of distrust of the priests, but because the repairs were a matter of state interest, and not merely an affair of the priests. The temple was the chief sanctuary of the nation, of the theocracy, and it was under the supervision of the king” (Lisco). The money was bound up in bags and counted (cf. 2Ki_5:23). (The Chronicler has וִיעָרוּ for וַיָּצֻרוּ, i. e., they emptied out. So the Vulg. also on the verse before us: effundebantque et numerabant pecuniam.) “The binding up in bags is mentioned before the counting because the pieces were not counted separately. They were bound up in bags and these were weighed in order thus to estimate the sum which had been received” (Keil).—Them… that had the oversight of the House of the Lord, to whom the money was given (2Ki_12:11), are those who had to oversee the building. According to 2Ch_34:12, they were levites. The keri המפקדים is supported by 2Ki_22:5. The sense remains the same. These overseers then paid the wages to the artisans of different kinds, and purchased the necessary building materials.—The statement in 2Ki_12:13-14 does not contradict 2Ch_24:14. It is there stated that, when the building was finished, and still some money remained, this was placed at the disposition of the king and the high-priest, who used it to procure gold and silver utensils. On these utensils, see 1Ki_7:50.—No accounts were demanded of the overseers of the building, we are told in 2Ki_12:15, because they were implicitly trusted. 2Ki_22:7 shows that there is no reference here to a presumed infidelity of the priests, for the same words are used there, where the priests had not had anything at all to do with the work. It is only intended to call attention to the conscientiousness with which this work was taken in hand, inasmuch as the most trustworthy men were charged with it. The remark in 2Ki_12:16 has a similar object, viz., to show that the priests did not suffer on account of the new arrangement, but that the revenues which properly belonged to them, those from the trespass-offerings and the sin-offerings, were still given to them. On the trespass-offerings, see Num_5:8 sq., and Lev_5:16. According to the law, the priest received no money from the sin-offering. We must, therefore, suppose that it had become customary to give them a voluntary gift of money besides the flesh of the sacrifice (Lev_6:24).
2Ki_12:17. Then Hazael, king of Syria, went up, &c. This expedition belongs to the time when Jehoiada was already dead, and Jehoash had fallen into sin, as is clear from 2Ch_24:15-22. As Gath, one of the five cities of the Philistines (Jos_13:3), lay much farther south than Samaria, and was almost due west of Jerusalem towards the sea-coast, this expedition against it forces us to assume that Israel had been already conquered by Hazael (2Ki_13:3). We must leave undecided whether Gath at that time belonged to Judah, or had fallen again into the possession of the Philistines. As Jerusalem was not far off, the conqueror was led to attack it next, but he was induced, by the surrender of the treasures, to withdraw. It is certain that 2Ch_24:23 sq. does not refer to another, earlier expedition, as Thenius asserts. That account does not contradict the one before us; on the contrary it supplements it “most fittingly, for it is very improbable à priori that Jehoash purchased peace by this heavy sacrifice, until after he had suffered the shameful defeat of which the Chronicler gives an account. Moreover, the fact that the Syrians withdrew without prosecuting their victory farther is explained by this peace thus purchased” (Bertheau).
2Ki_12:18. And Jehoash…. took all the hallowed things, &c. Clericus answers the question why, if there was such a store of these valuable articles, they were not used for the repairs, instead of collecting taxes and offerings, as follows: Credibile est, res consecratas, quarum hic fit mentio, vasa fuisse sacra, quae vendere aut in monetam constare et cudere nolebant, ut servarentur in extremæ necessitatis casus, qualis hic erat, ubi Jerosolymæ et totius regni agebatur. In regard to the implied statement that offerings had been dedicated by Jehoram and Ahaziah, who walked in the way of the house of Ahab (2Ki_8:18; 2Ki_8:27), let it be observed that these kings did not formally abolish the worship of Jehovah, but only introduced the worship of Baal by the side of it, and, in order not to come into an open conflict with the people and the influential priesthood, they even made offerings to the temple of Jehovah. The utensils which, according to 2Ch_24:7, Athaliah and her sons had taken from the temple, and misappropriated to the service of Baal, “had no doubt been restored to their original purpose before the occasion mentioned in 2Ki_11:18” (Thenius).
2Ki_12:20. And his servants arose, &c. The Chronicler here gives a very essential addition to the narrative. He states in detail the reasons for the conspiracy, and the occasion of it. The conspirators murdered the king in his bed, where he was confined by wounds, probably by those received in the war with the Syrians.—בֵּית מִלֹּא Thenius translates: “In the castle-palace.” Millo was a castle or tower, it is true (see above, note on 1Ki_9:15; cf. 2Sa_5:9), but בֵּית can hardly refer to a particular building inside this castle. If it did, we should need to have הַמִּלֹּא, with the article, as in the other places. As a complete fortress in itself, Millo might be called בּית. The more definite description הַיֹּרֵד סִלָּא is itself obscure. No one of the explanations proposed deserves decided preference to the others. All the old versions take סִלָּא as a proper name, and this certainly seems more correct than to consider it identical with מְסִלָּה, a street, as Grotius and Thenius do, or with סֻלָּם, slope or ascent, as Ewald does.—In 2Ki_12:21, instead of: “Jozachar, the son of Shimeath, and Jehozabad, the son of Shomer,” the Chronicler has: “Zabad, the son of Shimeath, an Ammonitess, and Jehozabad, the son of Shimrith, a Moabitess.” We must give the preference to this latter statement as the more complete, for the designation of the two mothers instead of the two fathers, as an Ammonitess and a Moabitess, cannot be an invention of the Chronicler, but is taken from the original document. Perhaps it is stated to show that the murderers were not of Jewish descent, but came from foreign mothers. “זָבָד is a mistake for זָכָר, and this is a shorter form for יוֹזכר” (Keil), and שֹׁמר may have arisen from the defective form שִׁמרת by dropping the ת. [“Although the names (as given in Kings) are certainly historical, yet it is very remarkable that the etymology of them, Jehovah-remembers, son of Hearing, and Jehovah-awards, son of Watcher, suggests the last words of Zechariah: ‘Jehovah sees it and will requite it’ ” (Thenius).] The further statement of the Chronicler: “and they buried him in the city of David, but they buried him not in the sepulchres of the kings,” does not contradict this record. “He was buried in the city of David, where his fathers were buried, but not in the sepulchres of the kings” (Bertheau), probably on account of the action mentioned in 2Ch_24:17 sq.
HISTORICAL AND ETHICAL
1. The author chooses out of the history of the forty years’ reign of Jehoash the restoration of the temple, of which he speaks particularly, and passes over the other incidents which the Chronicler narrates. He would hardly have done this if he had seen in this restoration nothing more than a matter of ordinary business routine, a necessity which had arisen in the course of time. The temple, as the dwelling of Jehovah in the midst of His people, is the visible sign and pledge of the covenant (see note on the Temple after the Exeg. section on 1 Kings 6). The covenant of Jehovah was solemnly restored and renewed at the elevation of the rescued scion of the house of David to the throne, and the temple, the sign and pledge of this covenant, which had become dilapidated, and had been plundered, under Jehoram, Ahaziah, and Athaliah, could not be left in that condition. On the contrary, it must be the chief task of the new king of the dynasty of David, who had sworn to the covenant on his accession, to restore the temple during his reign. As David was the founder, and Solomon the builder, of the House of Jehovah, so Jehoash, with whom the House of David recommenced, as it were, was the restorer of the sanctuary. We have here, therefore, a theocratic action, a physical confession of faith, and a seal upon the renewal and restoration of the covenant. This is why it is so especially mentioned as the most important incident in the reign of Jehoash. The reason why Jehoash, when he undertook the restoration of the temple, unquestionably at the instigation of Jehoiada, did not carry out the work at the expense of the royal treasury, but called upon the whole people to contribute, as Moses had once done for the tabernacle (Exo_25:2-9), was not that “the crown was not then by any means able, as it had been in Solomon’s time, to carry out such, works by itself” (Ewald), but rather, in order that the entire people might give a physical proof that it had renewed the covenant with Jehovah (2Ki_11:17).
2. King Jehoash was not by any means a ruler who was distinguished for intellect and strength. Lack of independence, and moral weakness, were the most noticeable features of his character. He had in Jehoiada the support which he needed. After the death of this counsellor and guide, he became, although he was already advanced in life, vacillating, and fell into evil courses. It was a great weakness on the part of one who had renewed the covenant with Jehovah, and rebuilt the temple, to yield to the entreaties of the chiefs of Judah, who flattered him by their cringing sub-missiveness, and to allow them (2Ch_24:17 sq.) the forbidden, lascivious worship of Astarte (see Exeg. on 1Ki_11:5). It was something more than weakness that he caused Zechariah, the son of his former counsellor, to be stoned, when he condemned this mistaken course, and predicted calamity (2Ch_24:20 sq.). No less weak was his conduct in his dealings with Hazael. Instead of making a vigorous opposition to him, trusting in God, as Hezekiah did (chap. 19), he surrendered to him, although he had only a small force, all the consecrated offerings which his ancestors had made to the temple, and all those which he himself had dedicated up to this point in his reign, in order to induce him to withdraw (2Ki_12:18 sq.; 2Ch_24:24). [Observe, however, the Exegetical note on 2Ki_12:17, quotation from Bertheau, at the end.—W. G. S.] It is very possible that he had embittered the people against him by all this, and thus given occasion for the conspiracy, as a result of which he fell. “He was the first king of Judah who came to a violent end at the hands of his own subjects, and the discontent was so great that he was not even buried in the royal sepulchres. Such was the disgraceful end of one whose childhood was marked by such wonderful providences” (Schlier). He shows us, by his example, whither weakness in a prince may lead. It is not only a something wanting, but it is the weightiest sin. Ewald contradicts himself when he says, basing the statement upon בָּל־יָמָיו, 2Ki_12:2 : “He adopted the principles of his teacher with such docility that he remained true to them even after he came of age,” and then says again, a few pages further on: “Heathenism may indeed have gained a footing again under his weak rule.” This view also contradicts the statement in 2Ch_24:22, whose historical truth is admitted. Thenius also forces the words כָּל־יָמָיו in such a way that he calls Jehoash a “praiseworthy king,” and speaks of his “good reign,” and of his “continuous good conduct.” In regard to the narrative of the Chronicler, which is inconsistent with this view, he remarks, giving it a strained and unnatural construction: “Probably this command (to stone Zechariah) was given by Jehoash in a moment of rage, and was forced from him, as it were, by Zechariah’s enemies.” But, even if we let this pass, the “purchase of a peace from Hazael by a shameful surrender” was not the act of a. “praiseworthy king;” and the murder of Jehoash was not a “mere act of revenge.” The pains which are taken to present this king in any other light than that in which he appears in these two biblical records, are all spent in vain. The opinion that “Psalms 51 contains a prayer of Jehoash in deep penitence for his error” (Thenius), must be regarded as very mistaken. Neither can it be inferred from these historical records, as it is by Vaihinger (in Herzog, Realencyc., vi. s. 717), that the prophet Joel belongs to the time of this king, and that his prophecies apply to the events of this reign.
3. In regard to the conduct of the priests in reference to the restoration of the temple which the king had commanded, the opinions are very divergent. The assertion of J. D. Michaelis and De Wette, that the priests had embezzled the funds collected for this object, is to be summarily dismissed. Thenius goes still further, and says: “They (the priests) did nothing towards carrying out the project, because the royal command appropriated a part, probably no insignificant part, of the revenues of the priests, in the intention of diminishing their arrogance.… The priesthood may have fallen greatly in a moral point of view since Athaliah’s influence had brought the Jehovah-religion into neglect, and their attention may have been exclusively directed to their own selfish interest.… Probably the priests had kept the free-will offerings, which were intended for the repairs of the temple, entirely for their own use, contrary to law.” But the text does not say that the king intended to restrict the revenues of the priests; on the contrary, it is expressly stated (2Ki_12:16) that this was not done. Neither is there any hint of any moral decay in the priesthood. [The idea that the priests were guilty of any arrogance which needed curbing is certainly imported into the case. It is à priori very unlikely that they would be guilty of this fault on emerging from the circumstances in which they had been during the previous years. Arrogance is the sin of long and great prosperity. The à priori probability that the priesthood had suffered in morale during the prevalence of idolatry is great, also that their revenues had been greatly impaired.—W. G. S.] The king would never have commissioned them to undertake the management of this work, if they had had the reputation of being dishonest in money matters. Still less, if unfaithfulness and cheating on their part had been the cause that the contributions did not flow in in sufficient abundance, would he have “asked these priests for their consent (2Ki_12:8) to the change of his first arrangements, and to the new measures which he proposed. Moreover, he would not have charged the priests who guarded the door to receive the money and put it in the chest, which arrangement still left them an opportunity for dishonesty” (Keil). [The circumstantial description of the box, its arrangement and position, show that it was intended to free the priests from any suspicion, just or not, which attached to them. If the suspicion was unjust, they were most interested in a public arrangement for the reception of these contributions which should free them from it. It is enough to suppose that, when all the money, that intended for themselves and that intended for the repairs, came into their hands, the distribution of it according to the intentions of the givers may have been uncertain and imperfect. At any rate, the givers could not be certain that their money would reach its destined object. Any such popular distrust would, according to all experience, speedily reduce the contributions to a very languid flow. The chest-arrangement now accomplished two objects. It permitted the giver to divide his offering for the temple from the offering for the priests, and to see for himself that it was at once put where it could not be applied otherwise than as he intended. The true force of 2Ki_12:16 is that, at this time, the revenues of the temple were divided and definitely appropriated, and that the sorts of revenue there mentioned were specifically set apart for the support of the priests. When the priests’ share in the transaction was limited to the reception of the money and its immediate deposition in a receptacle, which is expressly declared to have been in the most public place in the temple enclosure, it was impossible to suspect them any longer of dishonesty, unless they were most accomplished rogues. There is no express mention of any dishonesty in the record, but this arrangement with the chest has unquestionably suggested a suspicion which has always been felt by readers of the passage. See also bracketed note under Exegetical on 2Ki_12:8.—W. G. S.] On the other hand, the reason for the new scheme was not “simply this, that the first plan had proved inadequate for the purpose,” because the king “had not appropriated any definite sum for the repairs of the temple, but had left it to the priests to pay for the repairs out of the gross sum received” (Keil). The text itself gives the true reason in clear and definite words (2Ch_24:5): “The levites hastened it not,” as the king had commanded them. [If this were the only reason, the pertinency of the arrangement with the chest would not be apparent.—W. G. S.] The reason was not, therefore, dishonesty and embezzlement on the part of the priests and levites, but their lack of zeal, their indifference and neglect in an affair in which they, as servants of the sanctuary, ought to have been most interested. It is as impossible to acquit them of all blame as it is to convict them of dishonesty. When a chest was placed in the temple for the sole purpose of receiving the offerings for this purpose, and when particular officers were designated to take charge of the fund, there was an end of the languid activity of the priests and levites in the collection of the contributions. Each one who came to the temple brought his gift cheerfully, as is distinctly stated in 2Ch_24:10. De Wette’s assertion that the Chronicler “smoothed over” the matter, out of his well-known affection for the priesthood, is entirely arbitrary, for the record does not contain a syllable about unfaithfulness; it states, on the contrary, that it was the priests who received the money and placed it in the chest, under the second plan.
[From the note on 2Ki_12:8 and the inserted remarks in the above section, it will be seen that this delineation of the “conduct of the priests” in this matter is not satisfactory. If we look at the record without unfair partisan feeling either against or in behalf of the priests, we cannot avoid the conviction that their fault was not limited to a want of zeal in the collection of funds, but that it was connected with their administration of the money. In 2Ki_12:4 the king charged them to take certain moneys and use them for the repairs of the temple. He addressed them because they were the proper parties to be commissioned to do this work. It was not until they proved incompetent, in some way or other, that it was taken out of their hands, or that they gave it up. The revenues which are specified in 2Ki_12:4 are, 1, that at which “every man is set,” which is to us very obscure, but is probably correctly explained in the Exegetical note on the verse; and 2, free-will offerings which the priests were to solicit of their acquaintances. In the king’s twenty-third year the work had not been done. There was fault somewhere. In 2Ki_12:7 the king’s address distinctly implies that the work had not been done because the money which had been received from the “acquaintances” of the priests had not been appropriated to this purpose. Various reasons for this are suggested in the translator’s note on 2Ki_12:7, which are sufficient without assuming that the priests had dishonestly taken for themselves what had been intended for another use. It is very probable that the revenues had never been distinguished in a manner sufficiently definite, or that, if they had formerly been definitely distinguished and appropriated, they had been used indiscriminately for the support of the priests, during the troubles of the last two reigns, and had not all together more than sufficed for this purpose. 2Ki_12:16 implies that the various revenues were now definitely appropriated, and one of the advantages of the chest-plan was that it served to distinguish them. The reply of the priests to this reproach and command (2Ki_12:7) is not given, but they consented to yield up the entire work and the entire responsibility. This gap between 2Ki_12:7-8 is the place at which the various inventions, more or less derogatory to the priests, find entrance. It is as fair as any supposition which can be made, and accords as well with 2Ki_12:8, to suppose that they denied the imputation, pointed out the difficulty in distinguishing the revenues intended for the temple from those intended for the priests, and surrendered the responsibility both for the money and for the work. The plan then adopted, which put this money by itself, and out of the control of the priests, proves conclusively that the work had not been accomplished because the money intended for it passed through their hands. Their administration of it had been defective, to say the least; it is not necessary to conclude that it had been intentionally dishonest.—W. G. S.]
HOMILETICAL AND PRACTICAL
(2 Chronicles 24 is to be compared throughout as a supplementary record.) 2Ki_12:1-21. The Reign of King Jehoash. (a) During Jehoiada’s life-time, 2Ki_12:1-16; (b) after his death, 2Ki_12:17-21.
2Ki_12:1-4. Kyburz: Woe to thee, O land, when thy king is a child! (Ecc_10:16) but blessed is the nation, the youth of whose prince is in just and holy guidance. Such good fortune had Judah under the guardian care of the wise and experienced Jehoiada.—That which appears to be the greatest misfortune for a child, to be left fatherless and motherless at an early age, often becomes a great blessing in the gracious Providence of God. What would have become of Jehoash if he had been brought up at the court of his idolatrous father and his depraved mother? God gave him in Jehoiada far more than he had lost in his father and his mother.—There is no greater blessing possible for a young prince, who comes to the throne in his youth, than to have a wise counsellor. Would that God might give to every prince a Jehoiada! The first duty of a prince is to pray God for such an one, and to listen to his counsel.—None need instruction more than those who are called to govern; there is no more responsible calling than that of instructing those who will have to rule. Unfortunately this task is rarely entrusted to those who, like Jehoiada, are fitted for it by age, learning, experience, and piety. Würt. Summ.: We ought to pray to God for wise counsellors, to thank Him for them, to pray for long life for them, and to regard it as a heavy divine punishment when He takes them away (Jer_3:4).
2Ki_12:3. The same: Rulers ought not to allow themselves to be restrained from carrying out what is good and right from any fear of persons, lest they may possibly incur the disfavor of the people. There never was a prince who was not himself guilty of faults and errors, as we see here from the example of Jehoash, who did not abolish the sacrifices on the high places.
2Ki_12:4-16. The Restoration of the Sanctuary. (a) The king’s command to undertake it; (b) the conduct of the priests in the matter (see Historical, § 3). It is true that God does not dwell in temples made with hands (1Ki_8:27; Act_7:48); we can worship Him as well in a ruin as in the most magnificent church. But when the building, in which a congregation assembles to worship God, to hear His word, and to receive the means of grace, is left ruinous, God does not receive the honor which belongs to Him. Where the churches fall to ruins, there religion and piety also fall into decay; but where there is love of God and joy in His word, there no ruinous churches are seen. A time in which magnificent palaces, theatres, and ball-rooms are repaired or built at great expense, but in which the houses of God are left small, wretched, dirty, and ruinous, is a time of religious decay, and resembles the time of Athaliah in Judah.—The apostle says of the Christian church: “For ye are the temple of the living God” (2Co_6:16). This temple also may in time become ruinous through unbelief, worldly life and behavior, and immorality. Where are the congregations in which there is nothing ruinous or decayed, in which nothing could be improved? How many are in ruins and are ready to fall! He who destroys the temple of God, or allows it to be destroyed, him will God destroy (1Co_3:17). We cannot indeed repair those breaches by money. They can only be repaired by coming to the living stone, which is rejected of men, but which is chosen of God (1Pe_2:4-6).
2Ki_12:4-5. The congregation ought to be called upon to contribute to religious objects, which can only be accomplished by expending money. How long a time often elapses before means enough are collected even for the most necessary objects, not to mention that many give unwillingly (2Co_9:7).
2Ki_12:6-8. Works which are pleasing to God cannot be accomplished by careless hands. They are only accomplished where zeal is united with perseverance, patience, and fidelity.—There have always been such careless, indifferent priests and pastors, and there are such yet. They execute their traditional, official duties, but only by routine, and from a sense of duty, not with zeal and enthusiasm. No zeal for the kingdom of God (Joh_2:17) and for the salvation of souls can be noticed in them. How many a congregation has fallen into decay and remained so, because those who were appointed to be the builders of it, who ought to have repaired and built it, have not raised their negligent hands (Heb_12:12). “Cursed be he that doeth the work of the Lord deceitfully” (Jer_48:10). Although no earthly king may ever call them to account, yet the heavenly king, before whose judgment-seat they must appear to give an account of their office, will ask: “Why repair ye not the breaches of the house?”
2Ki_12:10 sq. Würt Summ.: In former times, under the papacy, the church authorities excluded all secular persons from the affairs which belonged to the clergy: under the gospel, in some places, secular persons aim to exclude the clergy from all participation in church affairs, and claim to rule alone; so the matter is always wrongly treated, and men go from one mistake to another; this should not be so.—Public account should be rendered of all moneys and gifts which are collected for religious or benevolent purposes, in order that it may be known that they are applied as was designed, and that the giver may be encouraged to further liberality.
2Ki_12:11-12. The laborer is worthy of his hire. Wages ought to be given punctually to diligent and faithful workmen (Jer_22:13; Lev_19:13).
2Ki_12:13-14. What is necessary and useful is always to be preferred to what is beautiful; only when the former is provided may the latter be thought of. How often the contrary course is pursued.
2Ki_12:15. What a proud thing it is for builders and workmen when they can be trusted, and it is not necessary to oversee them. When work is carried on honestly and faithfully, then God’s blessing follows.
2Ki_12:16. Starke: To every one his own, to God what is God’s, to the priests what is theirs (Sir_7:32; 1Co_9:11).—Let not anything which justly belongs to any one be taken from him.
2Ki_12:17-21. The Pall of King Jehoash and its Consequences, (a) As long as Jehoiada lived, Jehoash did what was right: when he had lost this support he fell (2Ch_24:15-22). “Let him that thinketh he standeth take heed lest he fall” (1Co_10:12). “It is a good thing that the heart be established with grace” (Heb_13:9). How many have begun in the spirit and ended in the flesh (Gal_3:3). The best instruction cannot preserve against a fall, if the heart is not firm and strong. Only he who endures unto the end shall be saved, therefore: “Be thou faithful,” &c. (Rev_2:10). The noblest commencement is vain, if the end is perverse and wicked; on the contrary: “All is well that ends well.” (b) At the time when Jehoash had sinned so grievously, one calamity after another came upon him; first, the great defeat (2Ki_12:17-18), by which he lost all his treasures, then, the conspiracy which cost him his life (2Ki_12:20-21). So the words of the dying prophet (2Ch_24:22) were fulfilled: “The Lord look upon it and require it!” (2Ch_24:22). So Jehoash was taught what calamities it brings to abandon the Lord God (Jer_2:19). The Lord rewards every one according to his works, whether in this or the next world. What a man soweth, that shall he also reap. Jehoash was marvellously preserved as an infant (2Ki_11:2-3), he ends his life wretchedly.—Starke: This is an example how near the ruin of a man is when he abandons the good to which he was educated from his youth up, nay, even is glad to be rid of those who annoy him by their warnings.
2Ki_12:18. A man may buy with money his acquittal from a human tribunal, but not from the just judgment of God; nothing helps here but repentance and a new life (Eze_18:26-28).
2Ki_12:20-21. All the people shouted to the child-king: “Long live the king!” and rejoiced and blew the trumpets. Conspiracy and murder were the end of his forty-years’ reign. Sic transit gloria mundi.
Footnotes:
[11]2Ki_12:5 (6 of the Hebrew text).—[בָּדֶק at the end is a predicate defining אשׁר, all which shall be found… defective, i.e., all the defective places which shall be found. Cf. 2Ki_8:12.]
[12]2Ki_12:8 (9).—[קְחַת for קַחַת, the fem. inf. shortened before makkeph. Cf. Ewald, § 213, a.]
[13]2Ki_12:9 (10).—[אחד—אֲרוֹן אֶחָד is commonly adjective, but is sometimes used as a dependent substantive, as here. Ew. § 286, d.]
[14]2Ki_12:12 (13).—[חָזְקָה, fem. abstract subst. In verbs which denote a state we find that the infin. is often supplanted by the subst. which expresses the abstract of the verbal idea. “For repairs” = to repair, with which, however, the object must be supplied (Böttcher, § 277, 8).—W. G. S.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13, 14, 15, 17 ATHALIAH SLAIN. (Kg2 11:13-16)
ATHALIAH SLAIN. (Kg2 11:13-16)
Athaliah heard the noise of the guard and of the people--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.
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she came . . . into the temple of the Lord--that is, the courts, which she was permitted to enter by Jehoiada's directions (Kg2 11:8) in order that she might be secured.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv12, 14, 15, 16, 17, 18, 19 12. He brought forth the king’s son — The…
12. He brought forth the king’s son — The youthful Joash, now seven years old, having been for six of these years hid in the temple. 2Ki_11:3.
And put the crown upon him — In the ceremony of crowning and anointing, Jehoiada, the high priest, officiated.
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Gave him the testimony — The laws of Moses, from which he might read and learn all the days of his life. Compare Deu_17:18-19.
God save the king — Compare 1Sa_10:24. note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv12–21 12. And he brought forth the king’s son] i.e.…
12. And he brought forth the king’s son] i.e. Jehoiada did so, who had charge of him. The name ‘king’s son’ is perhaps given to him here rather than his personal name, to mark that the struggle was for the true successor.
and gave him the Testimony] The word so rendered occurs first in Exo_16:34, where it is directed that the pot of manna is to be laid up before the Testimony. That by this is meant some portion of the Law which was given to Moses is made clear in a later passage. In Exo_25:16; Exo_25:21 it is described as ‘the Testimony which I shall give thee’. We need not suppose that in these passages the whole law of Moses is intended, but the name given to the first portion of the Law would no doubt be continued in after times for all that was considered to be the divine revelation. Hence we must here understand the Law, as the people then possessed it. Express direction is given in Deu_17:18-19, that when a king shall be chosen he shall have a copy of the Law, which he shall study ‘that he may learn to fear the Lord his God, to keep all the words of this law and these statutes to do them’. So the delivery of the Law would naturally form a most solemn portion of the coronation ceremony.
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and anointed him] This was not done as far as we know with all kings, but the present was a special occasion, and no part of the ordinance would be omitted which could help to mark in a religious manner the restoration of the true scion of David’s house.
and they clapt their hands] A natural expression of approval and applause, though not frequently spoken of in the O. Test. It is found in the Psa_47:1 of exultation before God, and the figure is used Psa_98:8 ‘Let the floods clap their hands’. But it is quite as frequently used where rejoicing over a fallen enemy is the cause (cf. Job_27:23; Lam_2:15; Nah_3:19).
God save the king] Literally ‘Let the king live’. So they cried when Saul was made king, 1Sa_10:24, and at the feast of Adonijah when he sought to be king, 1Ki_1:25.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv12–21 (12) And he brought forth the king’s son.—When the…
(12) And he brought forth the king’s son.—When the two lines were formed, cutting off the interior of the Temple from the court, Jehoiada led forth the young prince into the protected space between them; perhaps from a side chamber, or perhaps from the sanctuary itself.
And gave him the testimony.—The Hebrew has simply and the testimony. Kimchi explains this to mean a royal robe; other rabbis think of a phylactery on the coronet. (See Deu_6:8.) Thenius says, the Law—i.e., a book in which were written Mosaic ordinances, and which was held in a symbolic manner over the king’s head after he had been crowned. (See Note on 2Ch_23:11.)
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Anointed him.—The chronicler says it was “Jehoiada and his sons” who did it. It is difficult to see what objection can fairly be taken to this explanatory addition, unless we are to suppose that, although the high priest was present, the soldiers of the guard poured the sacred oil on the king’s head. Yet Thenius adduces it as an instance of the “petty spirit of the chronist,” accusing him of inserting the words “for fear anybody should think of an anointing by unconsecrated hands.” Surely such criticism as this is itself both “petty” and “wilful.” The words probably stood in the chronicler’s principal source.
God save the king.—Literally, Vivat rex. (1Ki_1:25.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv12–21 And hei.e. Jehoiadabrought forth the king"s son produced him,…
And hei.e. Jehoiadabrought forth the king"s son produced him, i.e. , from the chamber or chambers where he had been concealed hitherto. (On the temple chambers, see (Neh_13:4-9) And put the crown upon him. That the Israelite kings actually wore crowns appears from 2Sa_1:10 and 1Ch_20:2. The crown was probably a band of gold, either plain or set with jewels, (Zec_9:16) fastened behind with a riband. It receives here the same name that is given to the high priest"s diadem in Exo_29:6 and Exo_39:30. And gave him the testimony. The words "gave him" are not in the original, and are superfluous. What is meant plainly is that the high priest laid on the young king"s head a copy of the Law, or of some essential portion of it, perhaps the Decalogue, which is often called "the testimony". (Exo_16:34 Exo_25:16, Exo_25:21, etc.) The object apparently was to show that the king was to rule by law, not arbitrarily that he was to be, as Dean Stanley says, "not above, but beneath, the law of his country" ("Jewish Church," vol. 2. p. 397). The ceremony seems to have been a new one, and is indicative of the gradual curtailment of the regal power under the later monarchy. And they made him king, and anointed him. A change is made from the singular to the plural, because, as we learn from 2Ch_23:11, "Jehoiada and his sons anointed him." We have had no mention of the anointing of a new monarch in Judah since the time of Solomon. (1Ki_1:39) It may, however, have been the usual practice. And theyi.e. the people all who were present clapped their hands an ordinary sign of joy (see Psa_47:1 Psa_98:8; Nah_3:19, etc.) and said, God save the king! literally, long live the king!. (comp. 1Sa_10:24; 2Sa_16:16; 1Ki_1:25, 1Ki_1:39)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v17 2Ki_11:20. And all the people rejoiced—Because, with Athaliah’s death,…
CRITICAL AND EXPLANATORY NOTES.—
2Ki_11:20. And all the people rejoiced—Because, with Athaliah’s death, the accursed house of Ahab ceased, and in Jehoash’s person the royal house of David was again established on the throne of Judah.—W. H. J.
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HOMILETICS OF 2Ki_11:17-21
THE RESTORATION OF THE PUBLIC WORSHIP OF JEHOVAH
I. Was signalized by formal and impressive covenant.
1. This covenant recognized the supreme claims of Jehovah. “And Jehoiada made a covenant between the Lord and the king and the people” (2Ki_11:17). This was a renewal of the national covenant with Israel (Exodus 19-24; Deu_4:6; Deu_27:9) to be unto the Lord “a people of inheritance,” by which they solemnly engaged themselves to renounce and root out all idolatry, and set up and maintain God’s true worship. When the national conscience has been demoralized by idolatrous practices, it is important to present the supreme claims of God to our homage by the most impressive methods.
2. This covenant guarded the rights of both ruler and ruled. “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 (comp.
2. Sam. 2Ki_5:2). Government is impossible where the rights and privileges of both ruler and ruled are not duly respected and observed.
II. Ensured the downfall of idolatry (2Ki_11:18). This was the logical and necessary consequence of the restoration of the true worship. Athaliah had transplanted idolatry into Judah. She was the first to erect a temple to Baal in the holy city, and plundered the temple of Jehovah to enrich the shrine of her favourite deity. The people looked on aghast at this wanton sacrilege to their sacred fane and daring insult to the God of their fathers; but they were powerless to prevent it; they were held in check by the threats and tyranny of the usurper. Many a pious soul wept in secret because of the prevalent iniquity, and many an anxious prayer was offered for a day of deliverance. And now that day had come. The people, animated by a spirit of righteous indignation, rose against the Baal worshippers, and demolished their idol temple. Jehovah can admit no rival. The idols he shall utterly abolish (Isa_2:18).
No more at Delos or at Delphi now,
Or e’en at mighty Ammon’s Libyan shrine,
The white-robed priests before the altar bow,
To slay the victim and to pour the wine,
While gifts of kingdoms round each pillar twine.
Scarce can the classic pilgrim, sweeping free
From fallen architrave the desert vine,
Trace the dim names of their divinity;
Gods of the ruin’d temples, where, oh where are ye!—Bethune.
III. Was the guarantee of stability to the throne (2Ki_11:19). “It seems to me a great truth,” says Carlyle, “that human things cannot stand on selfishness, mechanical utilities, economics, and law courts; that if there be not a religious element in the relations of men, such relations are miserable, and doomed to ruin.”
King-becoming graces
Are justice, verity, temperance, stableness,
Bounty, perseverance, mercy, lowliness
Devotion, patience, courage, fortitude.
Where can such virtues be found, and where be better cultivated, than in the humble and reverent worship of Almighty God? No nation can be permanent or prosperous where king and people ignore the obvious claims of Divine worship.
Safety and equal government are things
Which subjects make as happy as their kings.—Waller.
IV. Was the occasion of national joy and tranquility. “And all the people of the land rejoiced, and the city was in quiet” (2Ki_11:20). The good rejoiced that the character of Jehovah was at length vindicated: their sighs, their tears, their prayers for Zion had not been in vain. The aged rejoiced that before their eyes closed in death they beheld their country free from the oppressor, and their loved worship once more restored. The young rejoiced in the brightening prospect of noblest service for God and king and country. “And the city was in quiet.” As in many other countries, the condition of the metropolis ruled the provinces. If Jerusalem was in anguish, the nation was in sorrow; if Jerusalem was happy, the nation shared the joy. If the vast populations of our great cities were penetrated with a love and enthusiasm for the worship of Jehovah, how readily would the rest of the country be won over to share in a like experience! It is not without significance that the first preachers of the Gospel directed their earliest endeavours to gain a footing in the great populous centres of their day. Flood the cities with light and joy, and the nations will soon be won. Then will come the time of which Alford sung—
What throbbings of deep oy
Pulsate through all I see; from the full bud
Whose unctuous sheath is glittering in the moon,
Up through the system of created things,
Even to the flaming ranks of Seraphim!
LESSONS:—
1. The nation is a prey to anarchy when God is not publicly acknowledged.
2. The pure worship of God tends to develop all that is best in national character.
3. To worship God aright, we must get rid of every idolatrous rival.
GERM NOTES ON THE VERSES
2Ki_11:17-18. Covenanting with God. I. All the more necessary when conscious of unfaithfulness. II. Should be solemn and impressive. III. Shown to be sincere by the destruction of that which led the soul astray. IV. Has a tendency to foster and strengthen right relations between God and king and people.
2Ki_11:17. The covenant which Jehoiada renewed. I. The covenant of the king and the people with God. The basis and fountain of all national prosperity. An irreligious state is a folly and an impossibility. It is nothing. II. The covenant between king and people. It is built upon the former. There is prosperity in a country only when the prince rules before and with God, and the people are obedient through obedience to God. Without this fundamental condition all constitutions, laws, and institutions, however good they may appear, are useless. No relation of subjects and ruler is sound if it has not the covenant of God as its basis on either side.—Lange.
2Ki_11:18. It is a grand national event when a people destroys its idols. He who stands by God and his word tolerates neither gross nor refined idolatry. Where there is decided faith in the living God, the altars of the false gods fall of themselves.
2Ki_11:20. National joy. I. May well be expressed when the throne is settled on a stable foundation. II. When religion triumphs over idolatry, oppression, and wrong. III. When peace and prosperty are guaranteed.
O beauteous peace,
Sweet union of a state! What else but thou
Gives safety, strength, and glory to a people.
Governments which are founded in blood always end disastrously.
2Ki_11:21. The sceptre of Judah is changed from a woman to a child; but a child trained up and tutored by Jehoiada. This minority so guided was not inferior to the mature age of many predecessors. Happy is that land the nonage of whose prince falls into holy and just hands.—Bp. Hall.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v13 Athaliah Slain
Athaliah Slain
v. 13. And when Athaliah heard the noise of the guard and of the people, as they hailed the king with delight, she came to the people into the Temple of the Lord, driven by curiosity, to find out what the outcry was about.
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v. 14. And when she looked, behold, the king, who was still a very young boy, stood by a pillar, as the manner was, at the place reserved for the king by ancient usage, apparently a platform, and the princes and the trumpeters by the king, the latter being Levites or priests blowing the Temple trumpets, as on festival occasions, and all the people of the land rejoiced and blew with trumpets. And Athaliah, who took in the situation at a glance, rent her clothes, in great fear and terror, and cried, Treason, treason!
v. 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, they should lead her out through the ranks, so that she would not be able to communicate with any adherents; and him that followeth her, making a show of taking her part, kill with the sword. For the priest had said, Let her not be slain in the house of the Lord, which would have been desecrated by the blood of the usurper and murderess.
v. 16. And they laid hands on her, they made way for her to escort her out; and she went by the way by the which the horses came into the king’s house, inside the city walls; and there was she slain.
v. 17. And Jehoiada made a covenant between the Lord and the king and the people that they should be the Lord’s people; he solemnly renewed the covenant which had been broken by the idolatry of Athaliah, between the king also and the people, pledging the king to rule according to the Law and the people to give a cheerful obedience to their lawful ruler.
v. 18. And all the people of the land went into the house of Baal, the temple which had been erected to the heathen idol at Jerusalem, and brake it down; his altars and his images brake they in pieces thoroughly, thus removing all the evidences of idol worship in the city of God, and slew Mattan, the priest of Baal, before the altars. And the priest, Jehoiada,appointed officers over the house of the Lord, thus renewing the position of overseers which had been created by David, 1 Chronicles 25.
v. 19. And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the Lord, and came by the way of the gate of the guard, the chief entrance to the royal palace, to the king’s house. And he sat on the throne of the kings, as acknowledged ruler of the kingdom of Judah.
v. 20. And all the people of the land rejoiced, and the city was in quiet. And they slew Athaliah with the sword beside the king’s house, none of her adherents daring to resent her execution or to venture a hostile demonstration.
v. 21. Seven years old was Jehoash when he began to reign. The last member of the house of Ahab was now removed, and the legitimate authority of the house of David was restored. The Church of God usually emerges from persecutions intended to take her last strength filled with new power and zeal for the pure Word and Sacraments.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 15, 17, 19, 21 the noise of the guard
the noise of the guard
This refers to the noise made by all the soldiers.
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she came to the people in the house of Yahweh
"she came to where the people had gathered at the temple"
She looked, and, behold, the king was standing
"When she arrived, she was surprised to see King Joash standing"
by the pillar
"by one of the pillars of the temple"
as the custom was
"which was the usual place for the king to stand"
the trumpeters
"the people who played the trumpets"
Athaliah tore her clothes
She tore her clothes to express that she was very upset and angry. (See: Symbolic Action)
Treason! Treason!
"You are traitors! You have betrayed me!"
translationWords
Athaliah
column
joy
trumpet
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 16, 17, 18, 19, 21 11:13-14 The pillar may be one of the two…
11:13-14 The pillar may be one of the two pillars that Solomon erected at the Temple entrance (1 Kgs 7:15-22; 2 Chr 23:13), or the Hebrew term could mean a raised platform set in place for the occasion so that the new king could be seen by all. • Athaliah’s cry of treason is ironic, considering her own treasonous murders to seize the throne (2 Kgs 11:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.