TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 11:17–21. His three-level outline is real structure in the source text, so it is rendered as structure.
Jehoiada had now got over the harlot part of his work, when, by the death of Athaliah, the young prince had his way to the throne cleared of all opposition. He had now to improve his advantages for the perfecting of the revolution and the settling of the government. Two things we have an account of here: -
I.The good foundations he laid, by an original contract, Kg2 11:17.
Now that prince and people were together in God's house, as it should seem before they stirred, Jehoiada took care that they should jointly covenant with God, and mutually covenant with each other, that they might rightly understand their duty both to God and to one another, and be firmly bound to it.
1.He endeavoured to settle and secure the interests of religion among them, by a covenant between them and God. King and people would then cleave most firmly to each other when both had joined themselves to the Lord. God had already, on his part, promised to be their God (Jehoiada could show them that in the book of the testimony); now the king and people on their part must covenant and agree that they will be the Lord's people: in this covenant, the king stands upon the same level with his subjects and is as much bound as any of them to serve the Lord. By this engagement they renounced Baal, whom many of them had worshipped, and resigned themselves to God's government. It is well with a people when all the changes that pass over them help to revive, strengthen, and advance the interests of religion among them. And those are likely to prosper who set out in the world under fresh and sensible obligations to God and their duty. By our bonds to God the bonds of every relation are strengthened. They first gave themselves to the Lord, and then to us, Co2 8:5.
2.He then settled both the coronation-oath and the oath of allegiance, the pacta conventa - covenant, between the king and the people, by which the king was obliged to govern according to law and to protect his subjects, and they were obliged, while he did so, to obey him and to bear faith and true allegiance to him. Covenants are of use both to remind us of and to bind us to those duties which are already binding on us. It is good, in all relations, for the parties to understand one another fully, particularly in that between prince and subject, that the one may understand the limits of his power and prerogative, the other those of his liberty and property; and never may the ancient landmarks which our fathers have set before them be removed.
II.The good beginnings he raised on those foundations.
1.Pursuant to their covenant with God they immediately abolished idolatry, which the preceding kings, in compliance with the house of Ahab, had introduced (Kg2 11:18): All the people of the land, the mob, got together, to show their zeal against idolatry; and every one, now that they were so well headed, would lend a hand to pull down Baal's temple, his altars, and his images. All his worshippers, it should seem, deserted him; only his priest Mattan stuck to his altar. Though all men forsook Baal, he would not, and there he was slain, the best sacrifice that ever was offered upon that altar. Having destroyed Baal's temple, they appointed officers over the house of God, to see that the service of God was regularly performed by the proper persons, in due time, and according to the institutional manner.
2.Pursuant to their covenant with one another they expressed a mutual readiness to and satisfaction in each other.
(1.)The king was brought in state to the royal palace, and sat there on the throne of judgment, the thrones of the house of David (Kg2 11:19), ready to receive petitions and appeals, which he would refer it to Jehoiada to give answers to and to give judgment upon.
(2.)The people rejoiced, and Jerusalem was in quiet (Kg2 11:20), and Josephus says they kept a feast of joy many days, making good Solomon's observation (Pro 11:10), When it goes well with the righteous the city rejoices, and when the wicked perish there is shouting.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
While these things were happening in the temple, Athaliah, being alarmed by the shouts of the gathering people and by the noise of the crowds, ran to the temple. But while she was trying to restrain the riot with her presence and voice, she was arrested by the guards of the king and was brought outside the walls of the temple, where she was killed by order of the high priest, lest her blood might pollute the house of God. So the prophetic predictions about the annihilation of the family of Ahab were gradually accomplished through different deaths.After the kingdom had been pacified and its problems settled down, Jehoiada devoted himself to restore the religion of God, which had been destroyed by Joram and his successors. Therefore, in the first place, he persuaded the king and the entire people to renew the covenant made with God by their ancestors according to the words used in the traditional rite and to take an oath of reciprocal trust with one another. After that he turned to erase all the new cults and found that the people consented with him in an admirable manner. And so, after gathering a corps of soldiers, he immediately entered the sanctuary of Baal and destroyed its altars, smashed its statues and killed Mattan, the priest of that impious cult. Therefore, thanks to the authority of Jehoiada and his pious observation of the Law, the order of the sacred ministry, the sacrifices and the ceremonies were nearly brought back to the same honor that they had during the reign of David.
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Summary
Second Kings 11:17 chronicles a pivotal moment of spiritual and political restoration in Judah, following the dramatic overthrow of the idolatrous Queen Athaliah. Orchestrated by the High Priest Jehoiada, this verse meticulously details the establishment of two crucial covenants: first, a vertical covenant between the LORD, the newly crowned King Joash, and the people, unequivocally reaffirming Judah's sacred identity as "the LORD'S people"; and second, a distinct horizontal covenant solely between the king and the people, solidifying mutual obligations for righteous governance and societal order. This foundational act not only re-established the legitimate Davidic monarchy but also decisively marked the nation's return to exclusive Yahweh worship.
Context
Literary Context
2 Kings 11:17 stands as the immediate spiritual and political consequence of a meticulously planned and executed coup. The preceding narrative vividly portrays the ruthless ascendancy of Athaliah, daughter of Ahab and Jezebel, who, upon her son Ahaziah's death, brutally murdered all royal heirs to seize the throne, save for the infant Joash. Providentially, Joash was secretly hidden in the temple for six years by his aunt Jehosheba and the High Priest Jehoiada. The tension builds as Jehoiada masterfully orchestrates Athaliah's overthrow, culminating in her execution in 2 Kings 11:16. Thus, verse 17 represents the essential spiritual and political cleansing that immediately follows this violent yet necessary restoration of the Davidic line and the true worship of Yahweh. It serves as the foundational act for Joash's subsequent reign and the significant temple reforms detailed in 2 Kings 12.
Historical & Cultural Context
The period depicted in the book of Kings is characterized by pervasive political instability and profound spiritual decline across both the northern kingdom of Israel and the southern kingdom of Judah. Athaliah's six-year reign (c. 841-835 BC) was particularly egregious, representing a direct and existential threat to the Davidic covenant and aggressively promoting Baal worship—a destructive legacy inherited from her Omride parents. In ancient Israel and the broader ancient Near East, covenants were absolutely foundational to national identity, legal frameworks, and governance, often solemnized through elaborate rituals and binding oaths. The High Priest, exemplified by Jehoiada, wielded immense religious and, at critical junctures, significant political authority, especially during periods of regency or national crisis. The practice of covenant renewal was a common and potent mechanism, signifying a fresh beginning, a solemn reaffirmation of loyalty, and a renewed commitment to established laws and relationships, whether with a deity or a sovereign ruler. This specific covenant renewal in Judah was a profound re-establishment of the nation's theocratic foundation after a period of severe apostasy and tyrannical rule.
Key Themes
2 Kings 11:17 powerfully encapsulates several core themes central to the book of Kings and the overarching Old Testament narrative. Firstly, it emphatically underscores the theme of Covenant Faithfulness, demonstrating God's unwavering commitment to His unconditional promise to David to maintain a perpetual dynasty (2 Samuel 7:16), even when the royal line appeared on the brink of extinction. Secondly, it highlights the indispensable role of Righteous Leadership, exemplified by Jehoiada, whose profound courage, strategic wisdom, and spiritual integrity were instrumental in preserving the Davidic line and orchestrating the restoration of true Yahweh worship. His actions stand in stark contrast to the corrupt and idolatrous leadership of Athaliah. Thirdly, the verse profoundly emphasizes the Identity of God's People, as Judah is formally and publicly reaffirmed as "the LORD'S people," a foundational identity established at Mount Sinai (Exodus 19:5-6). This re-establishment of their unique identity was absolutely crucial for the nation's spiritual health, moral compass, and future trajectory. Finally, it speaks powerfully to the theme of Spiritual Restoration and Reformation, as the nation decisively turns from pervasive idolatry back to Yahweh, initiating a period of profound religious cleansing and renewal under the new, legitimate king.
Exposition and Analysis
Key Word Analysis
This term signifies a solemn, binding agreement or pact, often initiated by a superior party (such as God) and involving clearly defined mutual obligations and promises. In the biblical context, a bᵉrîyth with God transcends a mere legal contract; it is a deep, relational commitment that establishes a unique relationship, defines identity, and outlines the terms of blessing or curse based on faithfulness. The repetition of "covenant" within the verse powerfully emphasizes the dual nature and profound significance of the agreements made, highlighting their comprehensive scope.
The verb kârath literally means "to cut." The idiomatic expression "to cut a covenant" (kârath bᵉrîyth) directly refers to the ancient Near Eastern practice of solemnizing a covenant by cutting animals in half and the covenanting parties walking between the pieces (as vividly depicted in Genesis 15:9-18). This ritual profoundly symbolized the dire consequences for breaking the covenant – the covenant breaker would be "cut off" or suffer a similar fate to the divided animals. Its use here underscores the gravity, solemnity, and binding nature of Jehoiada's actions, signifying an unbreakable commitment.
This phrase, a combination of H3068 (Yᵉhôvâh) and H5971 (ʻam), defines the unique identity and exclusive relationship of Israel (and Judah) with Yahweh. It denotes a people specifically chosen by God, set apart for His divine purposes, and belonging exclusively to Him. This sacred identity carries with it both immense privileges (such as divine protection, presence, and provision) and profound responsibilities (including exclusive worship, obedience to His commands, and living as His representatives). Reaffirming this identity was a direct and forceful repudiation of Athaliah's Baal worship and a decisive return to the foundational principles of the Mosaic covenant, which defined Israel's very existence.
Verse Breakdown
"And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD'S people;"
This clause describes the vertical covenant, which is the primary and most theologically significant agreement. Jehoiada, acting as God's divinely appointed representative, mediated a renewed and solemn commitment from the newly crowned King Joash and all the people of Judah to Yahweh. The explicit purpose, "that they should be the LORD'S people," powerfully highlights the re-establishment of Judah's unique theological identity and their exclusive relationship with God, emphasizing unwavering allegiance to Him after the pervasive idolatry of Athaliah's reign. This was a profound spiritual re-dedication of the entire nation, aligning it once more with divine will.
"between the king also and the people."
This second clause describes a distinct but intimately related horizontal covenant, an agreement forged directly between King Joash and his subjects. This pact established crucial mutual responsibilities: the king formally pledged to rule justly and righteously according to God's law, while the people, in turn, pledged their loyalty, obedience, and support to their legitimate and God-ordained monarch. This covenant was absolutely crucial for ensuring political stability, fostering good governance, and preventing future tyranny, guaranteeing that the king would rule in the fear of the LORD and that the people would uphold a righteous reign, in stark contrast to the oppressive rule they had just endured.
Literary Devices
2 Kings 11:17 employs several impactful literary devices to convey its profound significance. Repetition is prominently evident in the double mention of "covenant," which underscores the dual nature and paramount importance of the agreements made—one vertical (between God, king, and people) and one horizontal (between king and people). This repetition emphasizes the comprehensive scope of the restoration, touching both spiritual and civil spheres. Parallelism is also present in the balanced structure of the two covenants, highlighting their distinct yet complementary functions in re-establishing both spiritual order and political stability. Furthermore, the entire act of covenant-making serves as powerful Symbolism of national spiritual cleansing and renewal. It is a visible, public declaration of Judah's decisive return to Yahweh and a forceful rejection of the idolatry that had plagued the kingdom under Athaliah. The restoration of the Davidic line and the re-establishment of the covenant also contain elements of Foreshadowing, pointing to God's enduring faithfulness to His promises, which would ultimately culminate in the perfect King and the New Covenant through Jesus Christ.
Theological and Thematic Connections
The covenant renewal in 2 Kings 11:17 is a profound theological statement about God's enduring faithfulness and His unwavering desire for His people to live in a right and exclusive relationship with Him. Despite the repeated failures of human kings and the pervasive influence of idolatry, God actively intervenes through faithful agents like Jehoiada to preserve His covenant promises and restore His people to Himself. This pivotal event demonstrates that national identity, for Israel, was inextricably linked to their covenant with Yahweh. To be "the LORD'S people" meant living under His divine rule, adhering to His laws, and unequivocally rejecting all other gods. The dual nature of the covenant—vertical and horizontal—also reveals a fundamental biblical understanding: true societal well-being, just governance, and flourishing human relationships are ultimately rooted in a prior, foundational commitment to God. When the people and their leaders are rightly aligned with God, their relationships with one another also flourish in justice, righteousness, and mutual responsibility.
Reflection and Application
The profound scene in 2 Kings 11:17 offers timeless and powerful lessons for believers today. It serves as a potent reminder that our primary identity, much like that of ancient Judah, is to be "the LORD'S people." This is not merely an honorary title but a profound call to a life of exclusive devotion, wholehearted obedience, and complete belonging to God, lived out authentically in every sphere of our existence. Just as Judah desperately needed to reaffirm its covenant with God after a period of deep apostasy and idolatry, so too do individuals and communities of faith today require regular seasons of spiritual renewal and intentional re-commitment. This involves consciously and courageously turning away from the "idols" of our contemporary age—whether materialism, self-reliance, cultural pressures, or personal ambitions—and returning to wholehearted worship and obedient surrender to God. Furthermore, the dual covenant highlights the inseparable interconnectedness of our vertical relationship with God and our horizontal relationships with one another. True spiritual health within a community inevitably fosters justice, mutual responsibility, and righteous leadership, creating an environment where God's will can genuinely be done on earth as it is in heaven, reflecting His kingdom values.
Questions for Reflection
FAQ
What was the significance of Jehoiada making two covenants?
Jehoiada made two distinct but intricately interconnected covenants to comprehensively restore Judah's spiritual and political order after Athaliah's tyrannical reign of terror and pervasive idolatry. The first, a vertical covenant "between the LORD and the king and the people," was of paramount theological significance. Its importance lay in unequivocally re-establishing Judah's foundational identity as "the LORD'S people," reaffirming their exclusive allegiance to Yahweh and decisively rejecting the Baal worship promoted by Athaliah. This was a profound spiritual re-dedication of the entire nation to God's covenant laws and His sovereign rule. The second, a horizontal covenant "between the king also and the people," addressed the practical governance and civil order of the kingdom. It secured the king's commitment to rule justly and righteously according to God's law (as outlined for kings in Deuteronomy 17:18-20) and the people's reciprocal pledge of loyalty and obedience to their rightful, God-ordained monarch. Together, these covenants ensured both spiritual fidelity and political stability, laying the essential groundwork for a righteous reign and a return to national well-being and divine favor.
Why was it important for Judah to be reaffirmed as "the LORD'S people"?
Reaffirming Judah as "the LORD'S people" was critically important because it restored their unique and sacred national identity, which had been severely compromised and corrupted by Athaliah's idolatrous and tyrannical reign. From the very inception of the Mosaic covenant at Sinai, Israel's identity was intrinsically tied to their exclusive relationship with Yahweh, where they were called to be "a kingdom of priests and a holy nation" (Exodus 19:5-6). Athaliah, a zealous worshiper of Baal and daughter of the infamous Jezebel, had actively undermined this divine identity, promoting rampant idolatry and attempting to eradicate the Davidic line, which was the very vessel of God's enduring covenant promise. The public declaration that they were "the LORD'S people" was a decisive and powerful rejection of Baal worship, a return to their divine calling, and a solemn re-commitment to the covenant obligations that defined their very existence as a nation set apart by God. It signified a profound spiritual cleansing and a renewed national purpose under God's sovereign and righteous rule.
Christ-Centered Fulfillment
The covenant renewal in 2 Kings 11:17, while a significant historical and theological event for ancient Judah, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Joash's enthronement as the rightful Davidic king, miraculously preserved by God's unwavering faithfulness against all odds, powerfully foreshadows Jesus, the true and eternal Son of David, whose kingdom is everlasting and will have no end (Luke 1:32-33). Just as Jehoiada mediated a covenant that restored Judah to its rightful identity as "the LORD'S people," Jesus mediates a New Covenant, a "better covenant, founded on better promises" (Hebrews 8:6), established through His atoning sacrifice on the cross. Through this New Covenant, believers from every nation, tribe, and tongue are brought into an intimate and saving relationship with God, becoming His people—a "chosen race, a royal priesthood, a holy nation, God's special possession" (1 Peter 2:9-10). The spiritual restoration experienced under Joash was temporary and ultimately incomplete, but the radical and eternal restoration offered through Christ brings complete forgiveness of sins, reconciliation with God, and the indwelling of the Holy Spirit, enabling a true and lasting transformation of the heart and mind (Jeremiah 31:31-34). Ultimately, the triumph over Athaliah's idolatrous reign and the re-establishment of a righteous king point to Christ's definitive and eternal victory over sin, death, and the powers of darkness, establishing His righteous and everlasting kingdom.