2 Chronicles 23 commentary

To look upon ourselves and each other as the Lord's people, should make us earnest in the discharge of our duty both to God and man. Thus was this happy revolution brought about, and the people rejoiced. When the Son of David is enthroned in the soul, all is quiet, and joyful. See 2Ki 11.

CHAPTER 23

2Ch 23:1-11. Jehoiada Makes Joash King.

1. in the seventh year Jehoiada ... took the captains of hundreds, &c.--(See on 2Ki 11:4; 2Ki 11:17). The five officers mentioned here had been probably of the royal guard, and were known to be strongly disaffected to the government of Athaliah.

2. chief of all the fathers of Israel--This name is frequently used in Chronicles for Judah and Benjamin, now all that remained of Israel. Having cautiously entrusted the secret of the young prince's preservation to all the leading men in the kingdom, he enlisted their interest in the royal cause and got their pledge to support it by a secret oath of fidelity.

they came to Jerusalem--The time chosen for the grand discovery was, probably, one of the annual festivals, when there was a general concourse of the nation at the capital.

4-9. This is the thing that ye shall do--The arrangements made for defense are here described. The people were divided into three bodies; one attended as guards to the king, while the other two were posted at all the doors and gates, and the captains and military officers who entered the temple unarmed to lull suspicion, were furnished with weapons out of the sacred armory, where David had deposited his trophies of victory and which was reopened on this occasion.

11. Then they brought out the king's son, and put upon him the crown, and gave him the testimony--Some think that the original word rendered "testimony," as its derivation warrants, may signify here the regalia, especially the bracelet (2Sa 1:10); and this view they support on the ground that "gave him" being supplemented, the text properly runs thus, "put upon him the crown and testimony." At the same time, it seems equally pertinent to take "the testimony" in the usual acceptation of that term; and, accordingly, many are of opinion that a roll containing a copy of the law (De 17:18) was placed in the king's hands, which he held as a scepter or truncheon. Others, referring to a custom of Oriental people, who when receiving a letter or document from a highly respected quarter, lift it up to their heads before opening it, consider that Joash, besides the crown, had the book of the law laid upon his head (see Job 31:35, 36).

God save the king--literally, "Long live the king."

2Ch 23:12-15. Athaliah Slain.

12. Athaliah heard the noise of the people--The unusual commotion, indicated by the blast of the trumpets and the vehement acclamations of the people, drew her attention, or excited her fears. She might have flattered herself that, having slain all the royal family, she was in perfect security; but it is just as likely that, finding on reflection, one had escaped her murderous hands, she might not deem it expedient to institute any enquiries; but the very idea would keep her constantly in a state of jealous suspicion and irritation. In that state of mind, the wicked usurper, hearing across the Tyropoeon the outburst of popular joy, rushed across the bridge to the temple grounds, and, penetrating from a single glance the meaning of the whole scene, raised a shriek of "Treason!"

13. behold, the king stood at his pillar at the entering in--The king's pillar was in the people's court, opposite that of the priests'. The young king, arrayed in the royal insignia, had been brought out of the inner, to stand forth in the outer court, to the public view. Some think that he stood on the brazen scaffold of Solomon, erected beside the pillar [see on 2Ch 6:13].

14-15. Slay her not in the house of the Lord ... and when she was come to the entering of the horse gate by the king's house, they slew her there--The high priest ordered her immediately to be taken out of the temple grounds and put to death. "And they laid hands on her; and she went by the way by the which horses came into the king's house: and there was she slain" (2Ki 11:16). "Now, we are not to suppose that horses came into [the king's house] of residence, but into the king's (horses') house or hippodrome (the gate of the king's mules) [Josephus], he had built for them on the southeast of the temple, in the immediate vicinity of the horse gate in the valley of Kedron--a valley which was at that time a kind of desecrated place by the destruction of idols and their appurtenances" (2Ki 23:2, 6, 12) [Barclay, City of the Great King].

2Ch 23:16. Jehoiada Restores the Worship of God, and Settles the King.

16. Jehoiada made a covenant--(See on 2Ki 11:17).

And in the seventh year - See on 2Kgs 11:4 (note), etc.

Spears and bucklers - See on 2Kgs 11:10 (note).

God save the king - May the king live! See on 2Kgs 11:12 (note).

And whoso followeth her, let him be slain with the sword - He who takes her part, or endeavors to prevent the present revolution, let him be immediately slain.

Of the horse-gate - See on 2Kgs 11:16 (note).

Made a covenant between him - The high priest was, on this occasion, the representative of God; whom both the people and the king must have had in view, through the medium of his priest.

Mattan the priest - The Targum will not prostitute the term priest, but calls him כומרא cumera, priestling.

The city was quiet - There was no attempt at a counter-revolution. Concerning the coronation of Joash, there is a curious circumstance mentioned by the Targumist on 2Chr 23:11, it is as follows: - "And they brought forth the son of the king, and put on him the royal crown which David took from the head of the king of the children of Ammon. In it was inserted the precious attracting stone, in which was engraven and expressed the great and honorable Name [יהוה] which David had placed there by the Holy Spirit: and it was of the weight of a talent of gold; it was therefore a testimony to the house of David that no king who was not of the seed of David should be able to put it on his head, nor be able to bear its weight. When, therefore, the people saw it placed on the head of Joash, and that he was able to bear this crown, they believed him to be of the seed of David, and immediately constituted him king. Therefore Jehoiada and his sons anointed him, and said, May the king be prosperous in his kingdom!"

The Jews say that this was the crown of the king of the Ammonites; and that it was always worn afterwards by the kings of the house of Judah. See Jarchi on this place.

Foundation - At the east gate, so called because it stood lower than the rest of the doors at the foot of the steps, by which they went up from the king's house to the temple.

His sons - And Zechariah among the rest, whom afterwards he ungratefully slew, chap.24:21.

Rejoiced - To see a rod sprung out of the stem of Jesse! To see what they despaired of ever seeing, a king of the house of David.

Him - The Lord, as is expressed, 2Kings 11:17.

Appointed - Or, as it is in the Hebrew, put the offices of the house of the Lord into the hand, that is, he restored the priests and Levites to the exercise of their office.

Rejoiced, &c. - The generality of the people rejoiced, the rest were quiet and made no opposition. When the Son of David is enthroned in the soul, all therein is quiet, and springs of joy are opened.

1 AND in the seventh year Jehojada strengthened himself, and took the captains of hundreds , Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Oben, and Maasejah the son of Adajah, and Elishaphat the son of Zichri, into covenant with him.

Not all but those here following, in whom he put most trust. But this Chapter is almost all taken out of 2 Kings 11. where it is explained.

Marginal references: [illegible: 1+ letters] Kin. 11. 4, [illegible: 1 word]

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

Partly because they could do this without any suspicion, upon pretence of some solemn Feast; which time, it is probable, was chosen for this purpose: and partly because he knew them to be well affected to the cause of God and the King, to which they were obliged by the the two firmest ties, Conscience and Interest.

i. e. Both of the two Tribes, and of the ten Tribes, all which are called Israel; and he useth the name of Israel rather than that of Iudah; because there were now great numbers of the other Tribes incorporated with Israel; and these he estemed more faithful than many of Judah, having given better proofe of the truth of their Religion than they; and therefore he pick't out of the chief men of the other Tribes, as well as of Judah and Benjamin.

4 This is the thing that ye shall do; A third part of you entring on the sabbath, of the priests and of the Levites shall be porters of the doors ;

Both that of Shur, 2 Kings 11. 6. and other doors adjoyning or leading to it.

Marginal references: [illegible: 1 word]. 6. 16. & [illegible: 1 word]; [illegible: 1 word] [illegible: 1 word] ▪

5 And a third part shall be at the kings house; and a third part at the gate of the foundation : and all the people shall be in the courts of the house of the LORD.

At the East-gate, thought to be so called because it stood lower than the rest of the doors at the foot of the steps, by which they went up from the Kings house to the Temple.

Either 1. in the two Courts; and so by the People he understands as well the generality of the Levites who had no particular stations allotted to them, as their Brethren had, v. 4, 5. which were to be in the Priests Court, as the People, who were in the Court of the people: Or 2. in the Court of the People, which may be called Courts, the plural number being put for the singular, in regard of great amplitude and divers quarters and partitions, into which it was or might be divided▪ as the Temple is called Sanctuaries, because of its division into divers parts, Levit. 26. 31.

6 But let none come into the house of the LORD , save the priests, and they that minister of the Levites , they shall go in, for they are holy: but all the people shall keep the watch of the LORD .

Strictly so called, as it is distinguished from the Courts, into which others were permitted to come, v. 5. to wit, into the Holy place.

They who are to minister in course, or by my present appointment.

i. e. Of the House of the Lord▪ as the phrase may be filled up out of this place and 2 Kings 11. 6. The sence is, Let them stand in their Court to prevent and oppose any person who shall endeavour violently to break into the house to seize upon the King, or to disturb their present work; which he expected Athaliah and her complices would do.

Marginal references: [illegible: 1 word]. leliness. [illegible: 1 word] [illegible: 1+ letters]1▪ 6.

11 Then they brought out the kings Son, and put upon him the crown, and gave him the testimony, and made him king: and Jehojada and his sons anointed him, and said, God save the King.

And Zechariah among the rest, whom afterwards he ungratefully slew, ch. 24. 21.

Marginal references: Deut. 17. 18.; Heb. Let the King live.

16 And Jehojada made a covenant between him and between all the people, and between the king, that they should be the LORDS people .

i. e. The Lord as is sufficiently implied in the end of this [illegible: 1 word], and plainly expressed, 2 Kings 11. 17▪ Or, between himself; that the people might see that he brought them under no bond; but what he would take upon himself.

i. e. That every one in his place and station would maintain the Law and Worship of God, and root out all false Worship; which they did in the next verse.

18 Also Jehojada appointed the offices of the house of the LORD by the hand of the priests the Levites, whom David had distributed in the house of the LORD, to offer the burnt-offerings of the LORD, as it is written in the law of Moses, with rejoycing and singing, as it was ordained by David.

Or, as it is in the Hebrew, put the offices of the house of the Lord into the hand, i. e. he restored the Priests and Levites, either 1. to theirplaces and offices, which possibly in the time of the Idolatrous Kings, and of Athaliah, had been disposed of to persons of other Tribes, partly to gratifie their wicked friends, and partly to bring Gods House and Worship into disgrace: Or 2. to the exercise of their offices, from which they had been in a great measure hindred.

Marginal references: 1 Chr. 24. 1.; Numb. 28. 2.; Heb. by the hands of David.

20 And he took the captains of hundreds, and the nobles, and the governours of the people, and all the people of the land, and brought down the king from the house of the LORD: and they came through the high gate into the kings house, and set the king upon the throne of the land.

To wit, of the Court belonging and leading to the Kings Palace.

The Fall of Athaliah, and the Coronation and Reign of Joash - 2 Chronicles 23-24

After Joash had been kept in hiding for six years, the high priest Jehoiada came to the resolution to make an end of the tyranny of Athaliah, and to raise the young prince to the throne. The carrying out of this resolution is narrated in 2 Chron 23, and thereafter in 2 Chron 24. All that is important as to the reign of Joash is communicated.

2Ch 23:1-3 Joash raised to the throne, and Athaliah slain. - In 2 Kings 11:4-20 we have another account of these events, in which the matter is in several points more briefly narrated, and apparently differently represented. According to both narratives, the thing was undertaken and carried out by the high priest Jehoiada; but according to 2 Kings 11, the high priest would appear to have mainly availed himself of the co-operation of the royal body-guard in the execution of his plan, while according to the Chronicle it is the Levites and the heads of the fathers'-houses who are made use of. Thereupon De Wette, Movers, Thenius, and Bertheau consequently maintain that the author of the Chronicle, proceeding on the view that the high priest, the chief of so many priests and Levites, would not have recourse to the assistance of the royal body-guard, has altered the statements in the second book of Kings accordingly, and wishes to represent the matter in a different way. But this assertion can be made with an appearance of truth only on the presupposition, already repeatedly shown to be erroneous, that the author of the Chronicle has made the account in 2 Kings 11 the basis of his narrative, and designedly altered it, and can scarcely be upheld even by the incorrect interpretation of various words. That 2 Kings 11 is not the source from which our account has been derived, nor the basis on which it is founded, is manifest from the very first verses of the chronicler’s narrative, where the names of the five princes over hundreds, with whose co-operation Jehoiada elaborated his plan and carried it into execution, are individually enumerated; while in 2 Kings 11, where the preparations for the accomplishment of the work are very briefly treated of, they will be sought for in vain. But if, on the contrary, the two accounts be recognised to be extracts confining themselves to the main points, excerpted from a more detailed narrative of the event from different points of view, the discrepancies may be at once reconciled. Instead of the short statement, 2Ki 11:4, that the high priest Jehoiada ordered the centurions of the royal body-guard to come to him in the temple (ויּבא...יקּח), made a covenant with them, caused them to swear, and showed them the king’s son, we read in the Chronicle (2Ch 23:1-3), that the high priest Jehoiada took five centurions, whose names are stated with historical exactitude, into covenant with him, i.e., sent for them and made a covenant with them, and that these men then went throughout Judah, and summoned the Levites from all the cities of Judah, and the heads of the fathers'-houses of Israel, to Jerusalem; whereupon Jehoiada with the whole assembly made a covenant with the king in the house of God, and Jehoiada said to the people, “The king’s son shall be king, as Jahve hath said of the sons of David.” That this more expanded narrative can without difficulty be reconciled with the summary statement in 2Ki 11:4, is perfectly manifest. By various devices, however, Berth. tries to bring out some discrepancies. In the first place, in the words, “Jehoiada sent and brought the princes of hundreds” (2Ki 11:4), he presses the שׁלח, which is not found in the Chronicle, translates it by “he sent out,” and interprets it with 2Ch 23:2 of the Chronicle; in the second, he takes כּל־הקּהל in 2Ch 23:3 of the Chronicle to mean “the whole congregation,” whereas it denotes only the assembly of the men named in 2Ch 23:1 and 2Ch 23:2; and, thirdly, he opposes the expression, “they made a covenant with the king” (2Ch 23:3, Chron.), to the statement (2Ki 11:2) that Jehoiada made a covenant to the princes, by making this latter statement mean that Jehoiada made a covenant with the princes, but not with the king, as if this covenant concerning the coronation of Joash as king might not be called, by a shorter mode of expression, a covenant with the king, especially when the declaration, “the son of the king shall reign,” follows immediately.

2Ch 23:4-6

The case is similar with the contradictions in the account of the carrying out of the arrangements agreed upon. In Bertheau’s view, this is the state of the case: According to 2Ki 11:5-8, the one part of the body-guard, which on Sabbath mounted guard in the royal palace, were to divide themselves into three bands: one third was to keep the guard of the royal house, which was certainly in the neighbourhood of the main entrance; the second third was to stand at the gate Sur, probably a side-gate of the palace; the third was to stand behind the door of the runners. The other part of the body-guard, on the other hand - all those who were relieved on the Sabbath - were to occupy the temple, so as to defend the young king. But according to the representation of the Chronicle, (1) the priests and the Levites were to divide themselves into three parts: the first third, those of the priests and Levites, who entered upon their duties on the Sabbath, were to be watchers of the thresholds (cf. on 1Ch 9:19.), i.e., were to mount guard in the temple as usual; the second third was to be in the house of the king (i.e., where the first third was to keep watch, according to 2 Kings); the third was to be at the gate Jesod. Then (2) the whole people were to stand in the courts of the temple, and, according to 2Ch 23:6, were to observe the ordinance of Jahve (2Ch 13:11), by which they were forbidden to enter the temple. From this Bertheau then concludes: “The guarding of the house of Jahve for the protection of the king (2Ki 11:7) has here become a יהוה משׁמרת.” But in opposition to this, we have to remark that in 2Ki 11:5-8 is it not said that the royal body-guard was to be posted as guards in the royal palace and in the temple; that is only a conclusion from the fact that Jehoiada conferred on the matter with the המּאות שׂרי of the executioners and runners, i.e., of the royal satellites, and instructed these centurions, that those entering upon the service on Sabbath were to keep watch in three divisions, and those retiring from the service in two divisions, in the following places, which are then more accurately designated. The one division of those entering upon the service were to stand, according to 2 Kings, by the gate Sur; according to the Chronicle, by the gate Jesod. The second, according to 2 Kings, was to keep the guard of the king’s house; according to the Chronicle, it was to be in or by the king’s house. The third was, according to 2 Kings, to be by (in) the gate behind the runners, and to keep the guard of the house Massach; according to the Chronicle, they were to serve as watchers of the thresholds. If, as is acknowledged by all, the gate סוּר is identical with the gate היסוד, - although it can neither be ascertained whether the difference in name has resulted merely from an orthographical error, or rests upon a double designation of one gate; nor yet can it be pointed out what the position of this gate, which is nowhere else mentioned, was, - then the Chronicle and 2 Kings agree as to the posts which were to occupy this door. The position also of the third part, המּלך בּבית (Chron.), will not be different from that of the third part, to which was committed the guarding of the king’s house (Kings). The place where this third part took up its position is not exactly pointed out in either narrative, yet the statement, “to keep the watch of the house (temple) for warding off” (Kings), agrees with the appointment “to be guards of the thresholds” (Chron.), since the guarding of the thresholds has no other aim than to prevent unauthorized persons from entering. Now, since the young king, not merely according to the Chron., but also according to 2Ki 11:4, - where we are told that Jehoiada showed the son of the king to the chief men whom he had summoned to the house of Jahve, - was in the temple, and only after his coronation and Athaliah’s death was led solemnly into the royal palace, we might take the king’s house, the guard of which the one third of those entering upon the service were to keep (2Ki 11:7), to be the temple building in which the young king was, and interpret המּלך בּבית in accordance with that idea. In that case, there would be no reference to the settling of guards in the palace; and that view would seem to be favoured by the circumstance that the other third part of those entering upon their service on the Sabbath were to post themselves at the gate, behind the runners, and keep the guard of the house מסּח. That מסּח is not a nom. propr., but appellat., from נסח, to ward off, signifying warding off, is unanimously acknowledged by modern commentators; only Thenius would alter מסּח into וּנסח, “and shall ward off.” Gesenius, on the contrary, in his Thesaurus, takes the word to be a substantive, cum משׁמרת per appositionem conjunctum, in the signification, the guard for warding off, and translates, et vos agetis custodiam templi ad depellendum sc. populum (to ward off). If this interpretation be correct, then these words also do not treat of a palace guard; and to take הבּית to signify the temple is so evidently suggested by the context, according to which the high priest conducted the whole transaction in the temple, that we must have better grounds for referring the words to the royal palace than the mere presumption that, because the high priest discussed the plan with the captains of the royal body-guard, it must be the occupation of the royal palace which is spoken of.

But quite apart from the Chronicle, even the further account of the matter in 2 Kings 11 is unfavourable to the placing of guards in the royal palace. According to 2Ch 23:9, the captains did exactly as Jehoiada commanded. They took each of them their men - those coming on the Sabbath, and those departing - and went to the priest Jehoiada, who gave them David’s weapons out of the house of God (2Ch 23:10), and the satellites stationed themselves in the court of the temple, and there the king was crowned. The unambiguous statement, 2Ch 23:9, that the captains, each with his men - i.e., those coming on Sabbath (entering upon the service), and those departing - came to the high priest in the temple, and there took up their position in the court, decisively excludes the idea that “those coming on the Sabbath” had occupied the guard-posts in the royal palace, and demands that the divisions mentioned in 2Ch 23:5 and 2Ch 23:6 should be posted at different parts and gates of the temple. That one third part had assigned to it a place behind the gate of the runners is not at all inconsistent with the above idea; for even if the gate behind the runners be identical with the gate of the runners (2Ki 11:19), it by no means follows from that that it was a gate of the palace, and not of the outer court of the temple. In accordance with this view, then, 2Ki 11:5, 2Ki 11:6 do not treat of an occupation of the royal palace, but of a provision for the security of the temple by the posting of guards. It is, moreover, against the supposition that the entrances to the palace were occupied by guards, that Athaliah, when she heard from her palace the noise of the people in the temple, came immediately into the temple, and was dragged forth and slain by the captains there in command. For what purpose can they have placed guards by the palace gates, if they did not desire to put any hindrance in the way of the queen’s going forth into the temple? The hypotheses of Thenius, that it was done to keep away those who were devoted to Athaliah, to make themselves masters of the palace, and to hinder Athaliah from taking any measures in opposition to them, and to guard the place of the throne, are nothing but expedients resulting from embarrassment. If there was no intention to put any hindrance in the way of the queen leaving the palace, there could have been none to prevent her taking opposing measures. For the rest, the result obtained by careful consideration of the account in 2 Kings 11, that in 2Ch 23:5, 2Ch 23:6 an occupation by guards, not of the royal palace, but of the temple, is spoken of, does not stand or fall with the supposition that המּלך בּית was the dwelling of the young king in the temple building, and not the palace. The expression המּלך בּית משׁמרת שׁמר, to guard the guard of the king’s house, i.e., to have regard to whatever is to be regarded in reference to the king’s house, is so indefinite and elastic, that it may have been used of a post which watched from the outer court of the temple what was going on in the palace, which was over against the temple. With this also the corresponding המּלך בּבית, in the short account of the distribution of the guards given by the chronicler (2Ch 23:5), may be reconciled, if we translate it “at the house of the king,” and call to mind that, according to 2Ki 16:18 and 1Ki 10:5, there was a special approach from the palace to the temple for the king, which this division may have had to guard. But notwithstanding the guarding of this way, Athaliah could come from the palace into the court of the temple by another way, or perhaps the guards were less watchful at their posts during the solemnity of the young king’s coronation.

And not less groundless is the assertion that the priest Jehoiada availed himself in the execution of his plan, according to 2 Kings 11, mainly of the co-operation of the royal body-guard, according to the Chronicle mainly of that of the Levites; or that the chronicler, as Thenius expresses it, “has made the body-guards of 2 Kings into Levites, in order to diver to the priesthood the honour which belonged to the Praetorians.” The המּאות שׂרי, mentioned by name in the Chronicle, with whom Jehoiada discussed his plan, and who had command of the guards when it was carried out, are not called Levites, and may consequently have been captains of the executioners and runners, i.e., of the royal body-guard, as they are designated in 2Ki 11:4. But the men who occupied the various posts are called in both texts השּׁבּת בּאי (2Ki 11:5; 2Ch 23:4): in 2Ki 11:7 and 2Ki 11:9, the corresponding השּׁבּת יצאי is added; while in the Chronicle the השׁבת באי are expressly called Levites, the words וללויּם לכּהנים being added. But we know from Luk 1:5, compared with 1 Chron 24, that the priests and Levites performed the service in the temple in courses from one Sabbath to another, while we have no record of any such arrangement as to the service of the Praetorians; so that we must understand the words “coming on the Sabbath” (entering upon the service), and “going on the Sabbath” (those relieved from it), of the Levites in the first place. Had it been intended that by these words in 2 Kings 11 we should understand Praetorians, it must necessarily have been clearly said. From the words spoken to the centurions of the body-guard, “the third part of you,” etc., it does not follow at all as a matter of course that they were so, any more than from the fact that in 2Ki 11:11, the posts set are called הרצים, the runners = satellites. If we suppose that in this extraordinary case the Levitic temple servants were placed under the command of centurions of the royal body-guard, who were in league with the high priest, the designation of the men they commanded by the name רצים, satellites, is fully explained; the men having been previously more accurately described as those who were entering upon and being relieved from service on the Sabbath. In this way I have explained the matter in my apologet. Versuch über die Chron. S. 362ff., but this explanation of it has neither been regarded nor confuted by Thenius and Bertheau. Even the mention of כּרי and רצים along with the captains and the whole people, in 2Ki 11:19, is not inconsistent with it; for we may without difficulty suppose, as has been said in my commentary on that verse, that the royal body-guard, immediately after the slaughter of Athaliah, went over to the young king just crowned, in order that they, along with the remainder of the people who were assembled in the court, might lead him thence to the royal palace. There is only one statement in the two texts which can scarcely be reconciled with this conjecture, - namely, the mention of the רצים and of the people in the temple before Athaliah was slain (2Ch 23:12 and 2Ki 11:13 Kings), since it follows from that that runners or satellites belonging to the body-guard were either posted, or had assembled with the others, in the court of the temple. To meet this statement, we must suppose that the centurions of the body-guard employed not merely the Levitic temple guard, but also some of the royal satellites, upon whose fidelity they could rely, to occupy the posts mentioned in 2Ki 11:5-7 and 2Ch 23:4, 2Ch 23:5 ; so that the company under the command of the centurions who occupied the various posts in the temple consisted partly of Levitic temple guards, and partly of royal body-guards. But even on this view, the suspicion that the chronicler has mentioned the Levites instead of the body-guard is shown to be groundless and unjust, since the רצים also are mentioned in the Chronicle.

According to this exposition, the true relation between the account in the Chronicle and that in the book of Kings would seem to be something like this: Both accounts mention merely the main points of the proceedings, - the author of the book of Kings emphasizing the part played in the affair by the royal body-guard; the author of the Chronicle, on the other hand, emphasizing that played by the Levites: so that both accounts mutually supplement each other, and only when taken together give a full view of the circumstances. We have still to make the following remarks on the narrative of the Chronicle in detail. The statement (2Ki 11:5) that all those relived on the Sabbath were to keep guard of the house of Jahve, in reference to the king, in two divisions, is in 2Ch 23:5, thus generalized: “all the people were in the courts of the house of Jahve.” כּל־העם is all the people except the before-mentioned bodies of men with their captains, and comprehends not only the remainder of the people mentioned in 2Ki 11:13 and 2Ki 11:19, who came to the temple without any special invitation, but also the body of guards who were relieved from service on Sabbath. This is clear from 2Ch 23:8 of the Chronicle, where we have the supplementary remark, that those departing on the Sabbath also, as well as those coming, did what Jehoiada commanded. In addition to this, in 2Ch 23:6 this further command of Jehoiada is communicated: Let no one enter the house of Jahve (יהוה בּית is the temple building, i.e., the holy place and the most holy, as distinguished from the courts), save the priests, and they that minister of the Levites, i.e., of those Levites who perform the service, who are consecrated thereto; but all the people shall keep the watch of the Lord, i.e., keep what is to be observed in reference to Jahve, i.e., here, to keep without the limits appointed in the law to the people in drawing near to the sanctuaries. The whole verse, therefore, contains only an elucidation of the command that all the people were to remain in the courts, and not to press farther into the sanctuary.

2Ch 23:7 “And the Levites shall compass the king round about, each with his weapons in his hand.” The Levites are the bodies of guards mentioned in 2Ch 23:4, 2Ch 23:5. If we keep that in view, then the following words, “every one who cometh into the house shall be put to death,” say the same as the words, “every one who cometh within the ranks” (2Ki 11:8). A contradiction arises only if we misinterpret הקּיפוּ, and understand it of the forming of a circle around the king; whereas הקּיפוּ, like הקּפתּם (Kings), is to be understood, according to the context, of the setting of the guards both at the temple gate and in the courts, so that whoever entered the court of the temple came within the ranks of the guards thus placed.

2Ch 23:8-10

The account of the occupation of the temple thus arranged agrees with 2Ki 11:9-11. Instead of המּאות שׂרי (Kings), in 2Ch 23:8 are very fittingly named “the Levites (as in 2Ch 23:5) and all Judah,” viz., in its chiefs, since the high priest had assured himself of the support of the heads of the fathers'-houses of Israel (2Ch 23:2). Further, to the statement that those who were departing from the service also took part in the affair, it is added, “for Jehoiada had not dismissed the courses.” המּחלקות are the divisions which, according to the arrangement made by David (1 Chron 24-26), had charge of the temple service at that time. To the captains Jehoiada gave the spears and shields which had been presented to the temple by David as offerings, because they had come into the temple without weapons; see on 2Ki 11:10. ויּעמד, “and he caused the whole people to take position,” is connected formally with ויּתּן, 2Ch 23:9; while in 2Ki 11:11, we have simply ויּעמדוּ.

2Ch 23:11

The coronation of Joash, as in 2Ki 11:12. The subject of ויּוציאוּ and ויּתּנוּ is those present, while in ויּוציא and ויּתּן (Kings), Jehoiada as leader of the whole is referred to. In the Chronicle, Jehoiada and his sons, i.e., the high priest with the priests assisting him, are expressly named as subject to ימליכוּ and ויּמשׁצהוּ, where in Kings also the plural is used; while, on the contrary, “the clapping of the hands” as a sign of joyful acclamation (Kings) is omitted, as being unimportant.

2Ch 23:12-15

Slaughter of Athaliah, as in 2Ki 11:13-16. In 2Ch 23:13 of the Chronicle, the statement that the assembled people played on instruments is expanded by the addition, “and singing with instruments of song, and proclaiming aloud to praise,” i.e., and praising. ויּוצא, 2Ch 23:14, is an orthographical error for ויצו (Kings).

2Ch 23:16-21 The renewal of the covenant, extirpation of Baal-worship, and the solemn entry of the king into his palace, as in 2Ki 11:17-20, and already commented on in that place. The remark as to the renewal of the covenant is in 2Ch 23:16 (Chron.) somewhat more brief than in 2Ki 11:17; and בּינו, between himself, the same as between himself, the high priest, as representative of Jehovah. In 2Ki 11:17, the matter is more clearly expressed. In 2Ki 11:18., the statement, “the priest set overseers over the house of Jahve,” is expanded by the addition of the words, “by means of the Levitic priests whom David had distributed for the house of Jahve to offer sacrifices;...and he placed doorkeepers at the doors of the house of Jahve,” etc. The meaning is: Jehoiada again introduced the old arrangement of the public worship in the temple as David had settled it, it having either fallen into decay or wholly ceased under the rule of the idolatrous Athaliah. As to the remainder, see on 2Ki 11:19 and 2Ki 11:20.

Preparations to Restore Judah. (b. c. 878.)

1 And in the seventh year Jehoiada strengthened himself, and took the captains of hundreds, Azariah the son of Jeroham, and Ishmael the son of Jehohanan, and Azariah the son of Obed, and Maaseiah the son of Adaiah, and Elishaphat the son of Zichri, into covenant with him. 2 And they went about in Judah, and gathered the Levites out of all the cities of Judah, and the chief of the fathers of Israel, and they came to Jerusalem. 3 And all the congregation made a covenant with the king in the house of God. And he said unto them, Behold, the king's son shall reign, as the Lord hath said of the sons of David. 4 This is the thing that ye shall do; A third part of you entering on the sabbath, of the priests and of the Levites, shall be porters of the doors; 5 And a third part shall be at the king's house; and a third part at the gate of the foundation: and all the people shall be in the courts of the house of the Lord . 6 But let none come into the house of the Lord , save the priests, and they that minister of the Levites; they shall go in, for they are holy: but all the people shall keep the watch of the Lord . 7 And the Levites shall compass the king round about, every man with his weapons in his hand; and whosoever else cometh into the house, he shall be put to death: but be ye with the king when he cometh in, and when he goeth out. 8 So the Levites and all Judah did according to all things that Jehoiada the priest had commanded, and took every man his men that were to come in on the sabbath, with them that were to go out on the sabbath: for Jehoiada the priest dismissed not the courses. 9 Moreover Jehoiada the priest delivered to the captains of hundreds spears, and bucklers, and shields, that had been king David's, which were in the house of God. 10 And he set all the people, every man having his weapon in his hand, from the right side of the temple to the left side of the temple, along by the altar and the temple, by the king round about. 11 Then they brought out the king's son, and put upon him the crown, and gave him the testimony, and made him king. And Jehoiada and his sons anointed him, and said, God save the king.

We may well imagine the bad posture of affairs in Jerusalem during Athaliah's six years' usurpation, and may wonder that God permitted it and his people bore it so long; but after such a dark and tedious night the returning day in this revolution was the brighter and the more welcome. The continuance of David's seed and throne was what God had sworn by his holiness (Ps. lxxxix. 35), and an interruption was no defeasance; the stream of government here runs again in the right channel. The instrument and chief manager of the restoration is Jehoiada, who appears to have been, 1. A man of great prudence, who reserved the young prince for so many years till he was fit to appear in public, and till the nation had grown weary of the usurper, who prepared his work beforehand, and then effected it with admirable secresy and expedition. When God has work to do he will qualify and animate men for it. 2. A man of great interest. The captains joined with him, v. 1. The Levites and the chief of the fathers of Israel came at his call to Jerusalem (v. 2) and were there ready to receive his orders. See what a command wisdom and virtue will give men. The Levites and all Judah did as Jehoiada commanded (v. 8), and, which is strange, all that were entrusted with the secret kept their own counsel till it was executed. Thus the words of the wise are heard in quiet, Eccl. ix. 17. 3. A man of great faith. It was not only common equity (much less his wife's relation to the royal family) that put him upon this undertaking, but a regard to the word of God, and the divine entail of the crown (v. 3): The king's son shall reign, must reign, as the Lord hath said. His eye to the promise, and dependence upon that, added a great deal of glory to this undertaking. 4. A man of great religion. This matter was to be done in the temple, which might occasion some breach of rule, and the necessity of the case might be thought to excuse it; but he gave special order that none of the people should come into the house of the Lord, but the priests and Levites only, who were holy, upon pain of death, v. 6, 7. Never let sacred things be profaned, no, not for the support of civil rights. 5. A man of great resolution. When he had undertaken this business he went through with it, brought out the king, crowned him, and gave him the testimony, v. 11. He ventured his head, but it was in a good cause, and therefore he went on boldly. It is here said that his sons joined with him in anointing the young king. One of them, it is likely, was that Zechariah whom Joash afterwards put to death for reproving him (ch. xxiv. 20), which was so much the more ungrateful because he bore a willing part in anointing him.

Joash Crowned and Athaliah Slain. (b. c. 878.)

12 Now when Athaliah heard the noise of the people running and praising the king, she came to the people into the house of the Lord : 13 And she looked, and, behold, the king stood at his pillar at the entering in, and the princes and the trumpets by the king: and all the people of the land rejoiced, and sounded with trumpets, also the singers with instruments of music, and such as taught to sing praise. Then Athaliah rent her clothes, and said, Treason, Treason. 14 Then Jehoiada the priest brought out the captains of hundreds that were set over the host, and said unto them, Have her forth of the ranges: and whoso followeth her, let him be slain with the sword. For the priest said, Slay her not in the house of the Lord . 15 So they laid hands on her; and when she was come to the entering of the horse gate by the king's house, they slew her there. 16 And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the Lord 's people. 17 Then all the people went to the house of Baal, and brake it down, and brake his altars and his images in pieces, and slew Mattan the priest of Baal before the altars. 18 Also Jehoiada appointed the offices of the house of the Lord by the hand of the priests the Levites, whom David had distributed in the house of the Lord , to offer the burnt offerings of the Lord , as it is written in the law of Moses, with rejoicing and with singing, as it was ordained by David. 19 And he set the porters at the gates of the house of the Lord , that none which was unclean in any thing should enter in. 20 And he took the captains of hundreds, and the nobles, and the governors of the people, and all the people of the land, and brought down the king from the house of the Lord : and they came through the high gate into the king's house, and set the king upon the throne of the kingdom. 21 And all the people of the land rejoiced: and the city was quiet, after that they had slain Athaliah with the sword.

Here we have, I. The people pleased, v. 12, 13. When the king stood at his pillar, whose right it was to stand there, all the people of the land rejoiced to see a rod sprung out of the stem of Jesse, Isa. xi. 1. When it seemed a withered root in a dry ground, to see what they despaired of ever seeing—a king of the house of David, what a pleasing surprise was it to them! They ran in transports of joy to see this sight, praised the king, and praised God, for they had with them such as taught to sing praise.

II. Athaliah slain. She ran upon the point of the sword of justice; for, imagining her interest much better than it was, she ventured into the house of the Lord at that time, and cried, Treason, treason! But nobody seconded her, or sided with her. The pride of her heart deceived her. She thought all her own, whereas none were cordially so. Jehoiada, as protector in the king's minority, ordered her to be slain (v. 14), which was done immediately (v. 15), only care was taken that she should not be slain in the house of the Lord, that sacred place must not be so far disgraced, nor that wicked woman so far honoured.

III. The original contract agreed to, v. 16. In the Kings it is said that Jehoiada made a covenant between the Lord, the people, and the king, 2 Kings xi. 17. Here it is said to be between himself, the people, and the king; for he, as God's priest, was his representative in this transaction, or a sort of mediator, as Moses was. The indenture was tripartite, but the true intent and meaning of the whole was that they should be the Lord's people. God covenanted by Jehoiada to take them for his people; the king and people covenanted with him to be his; and then the king covenanted with the people to govern them as the people of God, and the people with the king to be subject to him as the Lord's people, in his fear and for his sake. Let us look upon ourselves and one another as the Lord's people, and this will have a powerful influence upon us in the discharge of all our duty both to God and man.

IV. Baal destroyed, v. 17. They would not have done half their work if they had only destroyed the usurper of the king's right, and not the usurper of God's right—if they had asserted the honour of the throne, and not that of the altar. The greatest grievance of Athaliah's reign was the bringing in of the worship of Baal, and supporting of that; therefore that must be abolished in the first place. Down with Baal's house, his altars, his images; down with them all, and let the blood of his priests be mingled with his sacrifices; for God had commanded that seducers to idolatry should be put to death, Deut. xiii. 5, 6.

V. The temple service revived, v. 18, 19. This had been neglected in the last reigns, the priest and people wanting either power or zeal to keep it up when they had princes that were disaffected to it. But Jehoiada restored the offices of the house of the Lord, which in the late times had been disturbed and invaded, to the proper course and proper hands. 1. He appointed the priests to their courses, for the due offering of sacrifices, according to the law of Moses. 2. The singers to theirs, according to the appointment of David. The sacrifices (it should seem) were offered with rejoicing and singing, and with good reason. We joy in God when we receive the atonement, Rom. v. 11. 3. The porters were put in their respective posts as David ordered (v. 19), and their office was to take care that none who were upon any account ceremonially unclean should be admitted into the courts of the temple.

VI. The civil government re-established, v. 20. They brought the king in state to his own palace, and set him upon the throne of the kingdom, to give law, and give judgment, either in his own person or by Jehoiada his tutor. Thus was this happy revolution perfected. The generality of the people rejoiced in it, and the rest were quiet and made no opposition, v. 21. When the Son of David is enthroned in the soul all is quiet and springs of joy are opened.