Jehoash Saved from Athaliah's
1. Athaliah—(See on 2Ch 22:2). She had possessed great influence over her
son, who, by her counsels, had ruled in the spirit of the house of
destroyed all the seed royal—all
connected with the royal family who might have urged a claim to the
throne, and who had escaped the murderous hands of Jehu (2Ch
21:2-4; 22:1; 2Ki 10:13, 14).
This massacre she was incited to perpetrate—partly from a
determination not to let David's family outlive hers; partly as a
measure of self-defense to secure herself against the violence of Jehu,
who was bent on destroying the whole of Ahab's posterity to which she
belonged (2Ki 8:18-26); but chiefly from personal ambition to
rule, and a desire to establish the worship of Baal. Such was the sad
fruit of the unequal alliance between the son of the pious Jehoshaphat
and a daughter of the idolatrous and wicked house of Ahab.
2. Jehosheba—or Jehoshabeath (2Ch 22:11).
daughter of King Joram—not by
Athaliah, but by a secondary wife.
stole him from among the king's sons which were
slain—either from among the corpses, he being considered
dead, or out of the palace nursery.
hid him … in the bedchamber—for
the use of the priests, which was in some part of the temple (2Ki 11:3), and of which Jehoiada and his
wife had the sole charge. What is called, however, the bedchamber in
the East is not the kind of apartment that we understand by the name,
but a small closet, into which are flung during the day the mattresses
and other bedding materials spread on the floors or divans of the
sitting-rooms by day. Such a slumber-room was well suited to be a
convenient place for the recovery of his wounds, and a hiding-place for
the royal infant and his nurse.
2Ki 11:4-12. He Is Made
4. the seventh year—namely, of the reign
of Athaliah, and the rescue of Jehoash.
Jehoiada sent and fetched the rulers,
&c.—He could scarcely have obtained such a general
convocation except at the time, or on pretext, of a public and solemn
festival. Having revealed to them the secret of the young king's
preservation and entered into a covenant with them for the overthrow of
the tyrant, he then arranged with them the plan and time of carrying
their plot into execution (see on 2Ch
22:10-23:21). The conduct of Jehoiada, who acted the leading and
chief part in this conspiracy, admits of an easy and full
justification; for, while Athaliah was a usurper, and belonged to a
race destined by divine denunciation to destruction, even his own wife
had a better and stronger claim to the throne; the sovereignty of Judah
had been divinely appropriated to the family of David, and therefore
the young prince on whom it was proposed to confer the crown, possessed
an inherent right to it, of which a usurper could not deprive him.
Moreover, Jehoiada was most probably the high priest, whose official
duty it was to watch over the due execution of God's laws, and who in
his present movement, was encouraged and aided by the countenance and
support of the chief authorities, both civil and ecclesiastical, in the
country. In addition to all these considerations, he seems to have been
directed by an impulse of the Divine Spirit, through the counsels and
exhortations of the prophets of the time.
2Ki 11:13-16. Athaliah
13. 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.
she came … into the temple of the
Lord—that is, the courts, which she was permitted to enter by
Jehoiada's directions (2Ki 11:8) in
order that she might be secured.
14. the king stood by a pillar—or on a
platform, erected for that purpose (see on 2Ch
15. without the ranges—that is, fences,
that the sacred place might not be stained with human blood.
2Ki 11:17-20. Jehoiada
Restores God's Worship.
17, 18. a covenant between the Lord and the king
and the people—The covenant with the Lord was a renewal of
the national covenant with Israel (Ex 19:1-24:18; "to be unto him a people of
inheritance," De 4:6; 27:9). The covenant between the king and the
people was the consequence of this, and by it the king bound himself to
rule according to the divine law, while the people engaged to submit,
to give him allegiance as the Lord's anointed. The immediate fruit of
this renewal of the covenant was the destruction of the temple and the
slaughter of the priests of Baal (see 2Ki 10:27); the restoration of the pure worship of
God in all its ancient integrity; and the establishment of the young
king on the hereditary throne of Judah [2Ki 11:19].