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Commentary on 2 Kings 11 verses 4–12
Six years Athaliah tyrannised. We have not a particular account of her reign; no doubt it was of a piece with the beginning. While Jehu was extirpating the worship of Baal in Israel, she was establishing it in Judah, as appears, Ch2 24:7. The court and kingdom of Judah had been debauched by their alliance with the house of Ahab, and now one of that house is a curse and a plague to both: sinful friendships speed no better. All this while, Joash lay hid, entitled to a crown and intended for it, and yet buried alive in obscurity. Though the sons and heirs of heaven are now hidden, the world knows them not (Jo1 3:1), yet the time is fixed when they shall appear in glory, as Joash in his seventh year; by that time he was ready to be shown, not a babe, but, having served his first apprenticeship to life and arrived at his first climacterical year, he had taken a good step towards manhood; by that time the people had grown weary of Athaliah's tyranny and ripe for a revolution. How that revolution was effected we are here told.
I. The manager of this great affair was Jehoiada the priest, probably the high priest, or at least the sagan (as the Jews called him) or suffragan to the high priest. By his birth and office he was a man in authority, whom the people were bound by the law to observe and obey, especially when there was no rightful king upon the throne, Deu 17:12. By marriage he was allied to the royal family, and, if all the seed-royal were destroyed, his wife, as daughter to Joram, had a better title to the crown than Athaliah had. By his eminent gifts and graces he was fitted to serve his country, and better service he could not do it than to free it from Athaliah's usurpation; and we have reason to think he did not make this attempt till he had first asked counsel of God and known his mind, either by prophets or Urim, perhaps by both.
II. The management was very discreet and as became so wise and good a man as Jehoiada was.
1.He concerted the matter with the rulers of hundreds and the captains, the men in office, ecclesiastical, civil, and military; he got them to him to the temple, consulted with them, laid before them the grievances they at present laboured under, gave them an oath of secresy, and, finding them free and forward to join with him, showed them the king's son (Kg2 11:4), and so well satisfied were they with his fidelity that they saw no reason to suspect an imposition. We may well think what a pleasing surprise it was to the good people among them, who feared that the house and lineage of David were quite cut off, to find such a spark as this in the embers.
2.He posted the priests and Levites, who were more immediately under his direction, in the several avenues to the temple, to keep the guard, putting them under the command of the rulers of hundreds, Kg2 11:9. David had divided the priests into courses, which waited by turns. Every sabbath-day morning a new company came into waiting, but the company of the foregoing week did not go out of waiting till the sabbath evening, so that on the sabbath day, when double service was to be done, there was a double number to do it, both those that were to come in and those that were to go out. These Jehoiada employed to attend on this great occasion; he armed them out of the magazines of the temple with David's spears and shields, either his own or those he had taken from his enemies, which he devoted to God's honour, Kg2 11:10. If they were old and unfashionable, yet those that used them might, by their being David's, be reminded of God's covenant with him, which they were now acting in the defence of. Two things they were ordered to do: - (1.) To protect the young king from being insulted; they must keep the watch of the king's house (Kg2 11:5), compass the king, and be with him (Kg2 11:8), to guard him from Athaliah's partizans, for still there were those that thirsted after royal blood. (2.) To preserve the holy temple from being profaned by the concourse of people that would come together on this occasion (Kg2 11:6): Keep the watch of the house, that it be neither broken through nor broken down, and so strangers should crowd in, or such as were unclean. He was not so zealous for the projected revolution as to forget his religion. In times of the greatest hurry care must be taken, Ne detrimentum capiat ecclesia - That the holy things of God be not trenched upon. It is observable that Jehoiada appointed to each his place as well as his work (Kg2 11:6, Kg2 11:7), for good order contributes very much to the expediting and accomplishing of any great enterprise. Let every man know, and keep, and make good, his post, and then the work will be done quickly.
3.When the guards were fixed, then the king was brought forth, Kg2 11:12. Rejoice greatly, O daughter of Sion! for even in thy holy mountain thy king appears, a child indeed, but not such a one as brings a woe upon the land, for he is the son of nobles, the son of David (Ecc 10:17) - a child indeed, but he had a good guardian, and, which was better, a good God, to go to. Jehoiada, without delay, proceeded to the coronation of this young king; for, though he was not yet capable of despatching business, he would be growing up towards it by degrees. This was done with great solemnity, Kg2 11:12. (1.) In token of his being invested with kingly power, he put the crown upon him, though it was yet too large and heavy for his head. The regalia, it is probable, were kept in the temple, and so the crown was ready at hand. (2.) In token of his obligation to govern by law, and to make the word of God his rule, he gave him the testimony, put into his hand a Bible, in which he must read all the days of his life, Deu 17:18, Deu 17:19. (3.) In token of his receiving the Spirit, to qualify him for this great work to which he before was called, he anointed him. Though notice is taken of the anointing of the kings only in case of interruption, as here, and in Solomon's case, yet I know not but the ceremony might be used for all their kings, at least those of the house of David, because their royalty was typical of Christ's, who was to be anointed above his fellows, above all the sons of David. (4.) In token of the people's acceptance of him and subjection to his government, they clapped their hands for joy, and expressed their hearty good wishes to him: Let the king live; and thus they made him king, made him their king, consented to, and concurred with, the divine appointment. They had reason to rejoice in the period now put to Athaliah's tyranny, and the prospect they had of the restoration and establishment of religion by a king under the tuition of so good a man as Jehoiada. They had reason to bid him welcome to the crown whose right it was, and to pray, Let him live, concerning him who came to them as life from the dead and in whom the house of David was to live. With such acclamations of joy and satisfaction must the kingdom of Christ be welcomed into our hearts when his throne is set up there and Satan the usurper is deposed. Hosanna, blessed is he that comes: clap hands, and say, "Let King Jesus live, for ever live and reign, in my soul, and in all the world;" it is promised (Psa 72:15), He shall live, and prayer shall be made for him, and his kingdom, continually.
"Let a third part of you come in on the Sabbath, etc." [2 Kings 11:5] This is what the high priest Jehoiada said to the priests and Levites when he brought forth Joash the son of Azariah, whom he had secretly nurtured in the temple for six years during Athaliah's reign: "Let a third part of you come in on the Sabbath and keep watch at the house of the king; let a third part be at the Gate of Seir, and a third part at the gate which is behind the habitat of the guards; you will keep watch at the house of Mesha. Let two parts of you, all going out on the Sabbath, keep watch at the house of the Lord around the king, and you shall surround him, having weapons in your hands," and the rest which is mentioned or done there. These things can be better understood if some things about the places in the temple where these events occurred are more broadly recalled. The temple itself, excluding the porticos which surrounded it on all sides, was sixty cubits long and twenty cubits wide within its walls (this is the initial measurement named in the Words of the Days). The entire circumference of the courtyard was surrounded by a wall three cubits high, having an entrance on the east side, of which Scripture in the Book of Kings thus makes mention: "And he built the inner court three rows of hewn stone and one row of cedar logs" (I Kings VI). This court is called inner because there are other outer courts surrounding it. Furthermore, in the Words of the Days, it is thus written: "He made also the court of the priests and a great hall and doors in the hall which he covered with bronze" (II Chronicles IV). This court of the priests is so named because it was made to guard against the entrance of others into the temple, signifying that only the priests were permitted to enter. This same court was closer to the wall of the temple from the south, west, and north sides. Further to the east, where it also had an entrance through steps, it extended to a great length from the temple, as in that part it had the altar of burnt offerings, in that part ten lavers in which the offerings were washed, in that part the bronze sea in which the priests who were about to enter for ministry washed, in that part the choirs of Levites for the sacrificing and chanting priests. This courtyard, however, was surrounded all around at a distance by a very large square building. Its inner wall, that is, the one facing the temple from the four parts of the world, was constructed entirely in arches below, but further up it was founded in solid firmness. And it had bronze doors, as we mentioned earlier. And doors in the basilica, which it covered with bronze; which was also provided with very large porticos and was separated by suitable upper rooms. And again outside this building, another one was made in a similar scheme in a circle. But also a third one, nonetheless, made in the same order around those, surrounded all the interior at length and breadth in a circle, differing only from the previous buildings in that its Eastern and Northern wall did not have doors, for each of them pertained to the walls of the city. However, these are the courts sung about in the Psalms: "Who stand in the house of the Lord, in the courts of the house of our God" (Psalms 113, 135). And since the house of the Lord itself was constructed in a higher place, it happened that the farther the courtyards were made, the higher their walls were, as they had foundations below; so much so that the outermost had walls in height up to four hundred cubits, yet they did not come close to matching the height of the temple. Of all these things there is a general mention in the book of Chronicles as follows: "And David gave Solomon his son the description of the porch and of the temple, and of the storerooms, and of the upper rooms, and of the innermost chambers, and of the place of atonement, and also of all that he had thought of the courts of the house of the Lord and of all the surrounding rooms and of the treasuries of the house of God and of the treasuries of the dedicated things" (1 Chronicles 28:11-12). But the writing or painting of Joseph formed by the ancients distinguishes more fully how these were made in order. With these thus arranged, it was the prerogative of only the high priest to enter into the Holy of Holies once a year with the blood of sacrifices, into the sanctuary before the oracle, only purified priests entered, into the inner court all priests and Levites. Around this courtyard, under the open sky, or if weather prevented, in the surrounding buildings, Israelite men would gather to pray or hear the word. In the third order of courts, Israelite women stood to pray under the open sky, or if the weather did not allow it, they moved under the nearest roofs of the surrounding buildings. Moreover, into the outermost order of courts, the Gentiles, who had perhaps come to pray, would enter. Where also, after times of dispersion, those who had recently come from among the Gentiles, purified for seven days, finally sought the inner sanctums. And the pavements between the courts or in the courts were all paved with various stones. The doors in the buildings were so positioned opposite to each other that even those standing in the outermost parts could see the temple. There were, moreover, twenty-four lots of priests and Levites and doorkeepers, who would succeed each other in as many weeks, with a new group entering for duty on the Sabbath and after the Sabbath, the group that had served for the previous week returning home. But this high priest, because of the necessity of increasing the army around the new king, both welcomed those who were due to enter for the week and retained those who had already served their week of ministry so that they would not leave. He also gathered other Levites from all the cities of Judah, as well as the leaders of the families of Israel, having sent centurions for this purpose to Jerusalem, as the Chronicles recount (2 Chronicles 23). When bringing them out, he distinguished the king's son in such a way that all those who had completed the Sabbath, and were about to depart, divided into two parts, would surround the king armed in the inner parts of the court. But the remaining crowd, that is, those who were not of the tribe of Levi, would guard the outer gates of the courts against the queen's rage, in case she attempted anything adverse. Moreover, those priests, Levites, and doorkeepers who had recently come for the Sabbath, divided into three parts, would observe the house of the king, that is, the palace, so that the queen would not defend it against the king with a gathered army. They would also keep the gate of the shield-bearers' residence, through which one would descend from the temple to the palace, as is said below: And they led the king out of the house of the Lord, and came by the way of the gate of the shield-bearers to the palace, and he sat on the throne of the kings. Here also the gate of Seir and the house of Millo, named with the gate of the shield-bearers, seem to be present. He calls the shield-bearers guardians of the king, as the book of Chronicles affirms; and when Rehoboam had made bronze shields in place of the golden ones, he added: And he handed them over to the leaders of the shield-bearers, who guarded the entrance of the palace (2 Chronicles 12). In which book, of course, all these things are recounted more distinctly: A third part of you who come to the Sabbath, of priests, and Levites, and doorkeepers, shall be at the gates. A third part at the house of the king, and a third at the gate that is called the Foundation. And let all the remaining crowd be in the courts of the house of the Lord. And let no one else enter the house of the Lord, except the priests and those of the Levites who minister; they only shall enter who are sanctified, and let all the remaining crowd observe the watches of the Lord. But let the Levites surround the king, each having his weapon (2 Chronicles 23), etc.
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SUMMARY
2 Kings 11:5 records a precise and pivotal command from Jehoiada the High Priest, detailing a critical component of his meticulously planned coup to depose the tyrannical Queen Athaliah and restore the legitimate Davidic heir, Joash, to the throne of Judah. This verse specifically instructs a third of the temple guard, those beginning their Sabbath duty rotation, to secure the royal palace, strategically leveraging the regular temple schedule to ensure discretion, efficiency, and the successful execution of this high-stakes operation in a politically volatile environment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to enhance its dramatic impact and underscore its theological significance. Strategic Planning is a dominant narrative device, as the meticulous detail of Jehoiada's instructions highlights his foresight, wisdom, and the careful orchestration of the coup. The entire chapter functions as a narrative of Restoration, moving from the chaos and usurpation of Athaliah's reign to the re-establishment of the legitimate Davidic monarchy and the proper worship of Yahweh. There is a subtle but profound Irony in the use of the Sabbath—a day traditionally consecrated for rest and peace—as the chosen time for a military-political maneuver. This demonstrates how divine purposes can subvert conventional expectations and use ordinary, even sacred, circumstances for extraordinary ends. Furthermore, the stark contrast between Athaliah's ruthless, chaotic, and idolatrous rule and Jehoiada's ordered, righteous, and covenant-keeping actions creates a powerful Juxtaposition, emphasizing the divine preference for order, justice, and faithfulness over tyranny and apostasy.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command in 2 Kings 11:5, though seemingly a tactical detail, is profoundly theological. It underscores God's active involvement in human history, specifically His unwavering commitment to His covenant promises. The preservation of Joash and the meticulous planning for his enthronement demonstrate that God's purposes cannot be thwarted by human wickedness or political machinations. Even when the Davidic line appears to be extinguished, God raises up faithful agents like Jehoiada to ensure its continuity. This passage reinforces the theme of divine sovereignty, where God uses human wisdom, courage, and obedience to accomplish His redemptive plan, ensuring that the lineage through which the Messiah would come remains intact. It is a powerful testament to God's faithfulness, reminding us that His promises are secure, even in the darkest of times, and that His ultimate plan will prevail.
REFLECTION AND APPLICATION
The detailed command in 2 Kings 11:5 serves as a powerful reminder that God often uses human agency, coupled with meticulous planning and courageous action, to bring about His sovereign will. Jehoiada's wisdom in leveraging the existing temple schedule for a critical military operation teaches us the importance of being strategic and discerning in our own spiritual and practical lives. We are called to be faithful stewards of the opportunities God provides, acting with discernment and courage, even when facing formidable opposition. Just as Jehoiada was vigilant in protecting the future king, believers are called to be vigilant in guarding their faith, upholding righteousness, and participating actively in God's redemptive purposes in the world. This passage encourages us to trust in God's unwavering commitment to His promises, knowing that He can preserve His purposes through seemingly impossible circumstances and empower His people to act decisively for His glory, even when it requires unconventional methods or significant risk.
Questions for Reflection
FAQ
Why was the Sabbath chosen for this critical operation?
Answer: The Sabbath was chosen for highly strategic reasons, demonstrating Jehoiada's shrewd planning. It was the designated day when the priestly and Levitical courses rotated their duties in the Temple. This regular, scheduled changeover meant that a large number of loyal personnel would naturally be entering and exiting the temple precincts without arousing suspicion from Queen Athaliah's regime. Jehoiada cleverly leveraged this routine activity to assemble his forces discreetly, ensuring that the critical phase of the coup could be initiated with maximum security and minimal detection. It allowed for the gathering of armed men within the temple, which was strategically adjacent to the royal palace, providing a crucial tactical advantage for the enthronement of Joash.
Who was Jehoiada, and what was his significance?
Answer: Jehoiada was the High Priest during the reigns of Athaliah and Joash, a pivotal figure in the history of Judah renowned for his faithfulness, wisdom, and courage. He played a crucial role in preserving the Davidic line by hiding the infant Joash from Athaliah's massacre for six years (2 Kings 11:2-3). In the seventh year, he orchestrated the coup that overthrew Athaliah and enthroned Joash, thereby restoring the legitimate monarchy and the worship of Yahweh. His leadership extended beyond the coup; he guided Joash in his early reign, initiated religious reforms, and restored temple worship (2 Kings 12:4-16). Jehoiada lived to a remarkable age of 130 and was buried among the kings for his righteous deeds and faithful service to God and the Davidic dynasty (2 Chronicles 24:15-16).
What was Athaliah's background and why was her reign so dangerous?
Answer: Athaliah was the daughter of King Ahab and Queen Jezebel of Israel, infamous for their aggressive promotion of Baal worship. She married King Jehoram of Judah, thereby introducing the idolatrous practices of the Omride dynasty into the southern kingdom. Her reign was exceptionally dangerous because, upon the death of her son King Ahaziah, she seized power by massacring all the royal heirs of Judah (2 Kings 11:1). This unprecedented act directly threatened God's covenant promise to David that his lineage would perpetually sit on the throne (2 Samuel 7:16). Her rule represented not only a political usurpation but also a severe spiritual threat, as she actively promoted Baal worship in Judah, undermining the worship of Yahweh and leading the nation further into apostasy.
CHRIST-CENTERED FULFILLMENT
The strategic command in 2 Kings 11:5, part of Jehoiada's plan to preserve the Davidic line and enthrone Joash, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ. The very survival of Joash, against all odds and the murderous intent of Athaliah, is a powerful testament to God's unwavering faithfulness to His covenant with David, promising an eternal dynasty (2 Samuel 7:16). This historical event foreshadows the divine preservation of the messianic line, which, despite numerous threats and seemingly impossible circumstances throughout history, culminated in the miraculous birth of Jesus, the true Son of David (Matthew 1:1). Just as Joash was hidden and then dramatically revealed to take his rightful throne, Jesus, the rightful King of kings, was born into the Davidic lineage, lived among humanity, and was ultimately revealed as the Messiah. His enthronement was not merely earthly but heavenly, as He ascended to sit at the right hand of God, exercising all authority in heaven and on earth (Ephesians 1:20-22). The meticulous planning of Jehoiada, leveraging the Sabbath for a strategic purpose, can be seen as a shadow of God's perfect, sovereign plan of salvation, executed through Christ's life, death, and resurrection, bringing about a greater restoration—not just of a kingdom, but of humanity's broken relationship with God (Colossians 1:19-20). Jesus is the ultimate "keeper of the watch" for His people, securing their eternal dwelling in His Father's house and ensuring their ultimate salvation (John 14:2-3).