2 Crônicas 23
F.B. Meyer · Citado em PreceptAustin
2 Crônicas 23
Meyer - “The easiest thing for Jehoiada would have been to shut himself up in the temple, and leave things to take their course. The noblest thing was to come forth, and boldly confront the rampant, evil of his time....The world is full of Athaliahs, and it is not befitting that the Jehoiadas should remain at their holy rites and services if there is a paramount need for action in the world’s battlefield, in the strife against wrong.” Bob Utley on "captains of hundreds" From 2 Kgs. 11:4 this includes some foreign mercenaries (cf. 1 Chr. 18:17). This may be the meaning of 2 Chr. 23:6, not just lay people (i.e., non-Levite), but not covenant people (i.e., Carites or Cherethites). Andrew Hill: Jehoiada the priest is a clever strategist, planning his coup in three stages: - first assembling a coalition of conspirators (23:1-3a), - then strategically deploying armed guards to ensure the safety of the king (23:3b-7), and - finally presenting Joash for public installation as king of Judah (23:8-11). (First and Second Chronicles) John Walton - priests’ political power. In much of the ancient Near East the priesthood wielded considerable political power. They had land holdings, independent assets that came as gifts to the temple and an emotional hold on the people. In Israel the power of the prophetic institution is more evident than that of the priests, but it is likely that the priests also carried some political clout. The wife of the high priest Jehoiada, Jehosheba, was the daughter of Joram, the previous ruler, and thus Jehoiada was connected to the royal line by marriage. (IVP Background Commentary - OT - page 445) Strengthened (02389) chazaq means “strong” in the sense of “powerful” (including the power to resist) and is used both of God and of men. It occurs frequently with the nouns “arm” and “hand” to stand for “power,” “strength” or “force.” For example, it describes the saving power of God in rescuing his people from Egypt with a strong hand and a mighty arm (Exo. 3:19; 13:9; 32:11). It likewise describes the strong arm of Pharaoh (Ezek. 30:22), as well as the marvels wrought by God through the agency of Moses (Deut. 34:12). It describes the hardened faces and foreheads of the house of Israel, symbolizing their stubbornness and refusal to listen to the word of God as communicated through his prophets. Chāzāq is used to depict nouns as varied as the sword, the wind and the trumpet. During the Exodus of the Israelites, the same adjective occurs, this time describing the west wind which parts the waters, allowing the chosen people to pass dry-shod through the Red Sea (Exo. 14:21). And, in the account of Moses preparing to receive the Ten Commandments from God on Mount Sinai during his journey to the Promised Land, the same adjective is used to convey the increasing volume of the shofar which resounded on the mountain (Exo. 19:16). War, sickness and famine are all described by chāzāq: Saul’s battle against the Philistines (1 Sam. 14:52), the serious illness of the son of the widow of Zarephath (1 Ki. 17:17), and the severity of the famine which rages throughout Samaria (1 Ki. 18:2). Josephus Antiquities 9.7.3. records the following about this event... 2. [An. 879.] Now, on the seventh year, Jehoiada communicated the matter to certain of the captains of hundreds, five in number; and persuaded them to be assisting to what attempts he was making against Athaliah, and to join with him in asserting the kingdom to the child. He also received such oaths from them, as are proper to secure those that assist one another from the fear of discovery: and he was then of good hope that they should depose Athaliah. Now those men whom Jehoiada the Priest had taken to be his partners, went into all the countrey, and gathered together the Priests, and the Levites, and the heads of the tribes out of it; and came and brought them to Jerusalem, to the high Priest. So he demanded the security of an oath of them, to keep private whatsoever he should discover to them; which required both their silence and their assistance. So when they had taken the oath, and had thereby made it safe for him to speak, he produced the child that he had brought up of the family of David, and said to them, “This is your King, of that house which you know God hath foretold should reign over you for all time to come. I exhort you therefore that one third part of you guard him in the temple, and that a fourth part12 keep watch at all the gates of the temple, and that the next part of you keep guard at the gate which opens and leads to the King’s palace; and let the rest of the multitude be unarmed in the temple; and let no armed person go into the temple, but the Priest only.” He also gave them this order besides, that “a part of the Priests and the Levites should be about the King himself, and be a guard to him, with their drawn swords; and to kill that man immediately, whoever he be, that should be so bold as to enter armed into the temple, and bid them be afraid of no body, but persevere in guarding the King.” So these men obeyed what the High Priest advised them to; and declared the reality of their resolution by their actions. Jehoiada also opened that armory which David had made in the temple, and distributed to the captains of hundreds, as also to the Priests, and Levites, all the spears and quivers, and what kind of weapons soever it contained; and set them armed in a circle round about the temple, so as to touch one anothers hands: and by that means excluding those from entring that ought not to enter. So they brought the child into the midst of them, and put on him the royal crown; and Jehoiada anointed him with the oil, and made him King. And the multitude rejoiced, and made a noise, and cried, “God save the King!” Matthew Henry Notes: Chapter: 23 Six years bloody Athaliah had tyrannised; in this chapter we have her deposed and slain, and Joash, the rightful heir, enthroned. We had the story before nearly as it is here related, 2 Ki. 11:4, etc. I. Jehoiada prepared the people for the king, acquainted them with his design, armed them, and appointed them their posts (2Ch 23:1-10). II. He produced the king to the people, crowned him, and anointed him (2Ch 23:11). III. He slew the usurper (2Ch 23:12-15). IV. He reformed the kingdom, re-established religion, and restored the civil government (2Ch 23:16-21). Verses: 2Ch 23:1-11 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. 89:35), 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 secrecy 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, 2Ch 23:1. 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 (2Ch 23:8), 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. 9:17. 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 (2Ch 23:3): 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, 2Ch 23:6, 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, 2Ch 23:11. 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 (2Ch 24:20), which was so much the more ungrateful because he bore a willing part in anointing him. QUESTION - Who was Jehoiada in the Bible? ANSWER - The best known of the Jehoiadas in the Bible was a leading priest of Israel who served several of the kings of Judah. After Israel split into two kingdoms, Judah, the southern kingdom, which included Jerusalem, remained more faithful to the Lord. Jehoiada the priest married the sister of King Ahaziah of Judah. King Ahaziah reigned just one year before being killed. Ahaziah’s power-hungry mother, Athaliah, smelled an opportunity. She rounded up all of her son’s family, anyone with a potential claim to the throne, and had them all killed so she could become the queen (2 Kings 11:1). She missed only one in the slaughter. When Ahaziah’s sister Jehoshabeath, Jehoiada’s wife, realized what Athaliah was up to, she hid the youngest of her nephews, Joash, away (2Ki 11:2). Just a year old, Joash was too young to claim his rightful throne, but he was protected by Jehoiada and Jehoshabeath in the temple of the Lord (2Ki 11:3). Six years passed, during which the usurping queen mother Athaliah remained in power and the rightful king grew into a boy within the temple courts. Finally, Jehoiada the priest decided the time had come to make the boy king. He called the captains of the guard and influential Levites and other leaders of the people to come to Jerusalem. He let them all in on the secret that one of the king’s sons still lived, the rightful heir to the throne as a direct descendant of David. The soldiers and the people agreed, under oath, to provide protection and support for the king while he was being crowned and anointed in the temple (2 Chronicles 23:1–3). When the day came, every person in the assembly stood ready to defend the young king (2 Chronicles 23:8–10). Jehoiada brought Joash out, placed the crown on the boy, anointed him with oil, and gave to him the testimony (or royal law). The people clapped and shouted, “Long live the king!” while the trumpets blared (2Ch 23:11). Athaliah, the queen mother and Joash’s grandmother, heard the noise from the temple and came over from the palace (2 Chronicles 23:12). When she saw the scene surrounding a boy wearing the crown of the king, she realized what was going on. She screamed out, “Treason!” and tore her own clothes in grief and fury (2Ch 23:13). Jeohiada commanded the captains of the guard to take Queen Athaliah out of the temple and put her to death, along with anyone who followed her. The guards obeyed, and Athaliah was executed by the Horse Gate on the palace grounds (2 Chronicles 23:15). Serving now as the king’s proxy, Jehoiada made a covenant between the king and the people that they would be the Lord’s people and no longer worship Baal as the queen mother had allowed (2Ch 23:16). The people stormed and destroyed the temple of Baal and killed the idolatrous chief priest (2Ch 23:17). Joash, just seven years old, assumed the throne and reigned as king over Judah for 40 years. Thanks to his adviser Jehoiada, Joash was known as one of the good kings of Judah who served the Lord. Together, Joash and Jehoiada oversaw extensive repairs to the Lord’s temple that had gone neglected for far too long. 2 Kings 12:1–3 says that Joash “did what was right in the eyes of the Lord all the years Jehoiada the priest instructed him.” Jehoiada lived to be an impressive 130 years old and blessed the kingdom of Judah with his godly wisdom and able direction. Highly regarded by the people for his service both to the kings of Judah and the house of God, Jehoiada the priest was buried in Jerusalem in the place of the kings. Unfortunately, after Jehoiada died, King Joash began listening to wicked advisers, and Baal and Asherah worship revived in Judah (2 Chronicles 24:17–19). You can read more of Jehoiada’s story in 2 Kings 11–12 and 2 Chronicles 22:10–24:16. GotQuestions.org 2 Chronicles 23:2 They went throughout Judah and gathered the Levites from all the cities of Judah, and the heads of the fathers’ households of Israel, and they came to Jerusalem. went: Ps 112:5 Mt 10:16 Eph 5:15 the heads of See the parallel passages. 2Ch 11:13-17 1Ch 15:12 24:6 See Harmony of 2Kings 11-12 and 2Chronicles 22-24 GATHERING THE LEVITES IN JUDAH They (the captains) went throughout Judah and gathered the Levites from all the cities of Judah, and the heads of the fathers’ households of Israel, and they came to Jerusalem - Don't be confused for the specific term Israel is used here to refer to the southern kingdom (cf "Israel" in 2 Chr. 11:13-17; 2Ch 12:6; 2Ch 21:2.) and not the northern kingdom which is often called Israel in other contexts. Bob
2 Crônicas 23
Meyer - “Is not the spiritual condition of too many children of God represented by the condition of the Temple, during the early years of the life of Joash? The king was within its precincts, the rightful heir of the crown and defender of the worship of Jehovah: but as a matter of fact, the crown was on the head of the usurper Athaliah, who was exercising a cruel and sanguinary tyranny. The king was limited to a chamber, and the majority of the priests, with all the people, had not even heard of his existence. There needs to be an anointing, an enthroning, a determination that He shall exercise his power over the entire Temple of our Being.” Crowns of Ancient Kings John Kitto - A Coronation—II Kings 11:4–16; II Chronicles 23:1–15 For all that appears in the narrative, the six years of Athaliah’s reign were quiet and undisturbed; and she doubtless flattered herself, that her throne was established, and that the people were contented with her government. But they were only silent—only waited because they knew not what to do. They had no leader; and, what was more, they had no ostensible object to fix their attention; for there appeared not, nor was there supposed to exist, any claimant of the throne of David to rouse them to action. At length, when the power of Athaliah seemed most secure, it began to be secretly whispered, that a young scion of the royal house had escaped the massacre. And it was so. The youngest of the doomed, Joash by name, then a mere infant of a year old, was saved by his aunt, Jehoshabeath, daughter of king Jehoram, and wife to the high-priest Jehoiada, who privately introduced him and his nurse into the temple, where he was preserved and brought up in the chambers of the high-priest. When the child was seven years old, Jehoiada considered the time was come to put an end to this unseemly usurpation, and to restore the true heir to the throne of his fathers. The present state of things, besides being a great public wrong, was a scandal to religion, not to be endured one moment longer than necessity compelled. The high-priest took his measures with great prudence and skill. He communicated the fact, with his plans, to those on whom he could rely; and rejoiced to find a great readiness on all hands to enter into his views, and carry out his designs. The Sabbath day was chosen for the demonstration, because then there would be a great number of the people present, and still more, because he could then obtain a double force of priests and Levites; for at the change of the weekly turn of service, he would be enabled to detain those who were to go out, and add them to those who had come in for the service of the ensuing week. For these to enter the temple in arms would have prematurely awakened suspicion; they were therefore furnished with the swords and spears which, as we now first learn, were deposited within the temple. Even the officers of Athaliah’s guard, or at least some of them, had been gained over, and lent the important sanction of their presence to the proceedings. Indeed, we may presume that Jehoiada would hardly have taken this bold step, had he not previously ascertained that the troops were not hearty in the service of Athaliah, and were prepared to hail the restoration of the royal line with gladness. All being ready, and the Levites properly stationed to guard the person of the young king and the approach to the temple, when the people assembled at the morning sacrifice, they were astonished at this strange display of military armament within the temple, wondering what this might mean. But, while astonishment held them mute, the high-priest appeared, conducting a fair boy to a stage under the pillar which formed the usual station of the kings when they came to the temple. He then, with a loud voice, proclaimed who he was, and proceeded to anoint him, and to place the crown-royal on his head, while the trumpets sounded, and the people hailed the act with loud acclamations of “Long live the king!” The noise of this rapturous uproar in the temple reached the palace, and Athaliah hurried off to learn its cause. What she there beheld, revealed the truth to her at once. She rent her clothes, and shouted, “Treason! treason!” But no voice responded to her cry; no friends gathered around her; no arm was lifted in her cause; and on a word from Jehoiada, she was hurried forth from the temple and put to death. Hers was the only blood shed in this well-managed revolution, except that of Mattan, the high-priest of Baal, who was slain at the altar, when the people hastened to destroy the idol temple. We do not recollect any revolution of such great importance that took place so peacefully, and at so little cost of blood. The kings of Judah usually succeeded each other with little if any ceremony, without even the anointing; the solemn inauguration of the founder of the dynasty being usually considered sufficient for his descendants. The only kings whose accession was attended with ceremonial observances were Saul, the first king; David, the first of his line, Solomon, who had an elder brother aspiring to the crown; and now Joash, in whose person the broken line was restored. By this it is seen, that the coronation was rather an exceptional than a customary ceremony, resorted to only when peculiar circumstances seemed to require the solemn public recognition which it involved. The ceremonies are more particularly described in this case than in any other, though still with great conciseness. “He brought forth the king’s son, and put the crown upon him, and gave him the testimony: and made him king, and anointed him; and they clapped their hands, and said, God save the king!”600 Again, it is stated that “the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king; and all the people of the land rejoiced, and blew with trumpets.” There is nothing in the law respecting the anointing of kings, only of high-priests; but as Samuel anointed the two first kings, and as it was an ancient custom to anoint them, this came to be regarded as a most essential part of the ceremony. Its antiquity is evinced by the monuments of Egypt, which exhibit this anointing of kings by priests. The kings were usually, but not indispensably, anointed with the same “holy anointing oil,” stored up in the temple, as was used in the anointing of the priests; but the Jewish Rabbinical writers tell us, there was this curious difference in the form of anointing, that the king was anointed in the form of a diadem encircling his head, to show that he was the head of the people; but that the high-priest was anointed in the form of a cross, one line drawn in the oil, running down his forehead, crossed by another line drawn between his eyebrows. The Scriptural expression, as well as the Egyptian monuments, would, however, rather suggest that the oil was poured out somewhat copiously upon the head. One who had been himself royally anointed, describes the oil with which Aaron was anointed, as running down his beard to his garments. Psalm 133:2. After the king had been anointed, the officiating priest, or prophet, gave the king what the Jews call the kiss of majesty or greatness, but what we should call the kiss of homage. This was upon the forehead, or between the eyes. It is recorded that Samuel so kissed Saul; and, although the act is not afterwards historically mentioned, it was probably retained, as there is a distinct allusion to it in Psalm 2:12. “Kiss the Son, lest he be angry.” The crown was then placed upon the king’s head. This was probably a stiff cap or turban, enriched with gold and jewels, such as are still used in the East, and which was doubtless worn, as at present, only on occasions of high state. The “testimony” was then, as in the case before us, put into the royal hands. This was the book of the law, and while the prince held it, he entered into a covenant with God, to observe and keep his commandments as set forth therein. Then he entered into an engagement upon oath with the people, to govern them with justice, and to violate none of their rights and privileges; while the people, on their part, took a kind of oath of allegiance, and promised faithful obedience to him. The trumpets then sounded, and the people hailed their king. But the ceremonies of the day were not complete until the new sovereign had been conducted in high state from the temple to the palace, and was put in actual possession of the kingdom by being placed upon the throne, where none but the king dared, it is said, to be seated on pain of death. But if a king were proclaimed when another was in possession of the throne, the guards of the new monarch, to supply this defect in the ceremonies, would place him upon some kind of eminence, so as to raise him above the rest of the people. Thus Jehu was acknowledged as king by his captains, when they extemporized a throne for him, by setting him at the head of the stairs, and spreading their clothes under his feet. On such an occasion many sacrifices were offered, and a splendid feast was held, at which the nobles and high officers were entertained with great state and magnificence—in fact, a coronation feast. The poor also were liberally cared for, and there were few who were left unprovided with “a loaf of bread, a good piece of flesh, and a flagon of wine.” 2 Chronicles 23:12 When Athaliah heard the noise of the people running and praising the king, she came into the house of the LORD to the people. When: 2Ki 11:13-16 she came: 2Ki 9:32-37 Parallel Passage: 2Ki 11:13+ When Athaliah heard the noise of the guard and of the people, she came to the people in the house of the LORD. EVIL ATHALIAH IS AROUSED When Athaliah heard the noise of the people running and praising the king, she came into the house of the LORD to the people - The coup d’état comes to fruition. Imagine what went through her evil mind as she heard them praising the king! Surely it begain to dawn on her that the jig is up! Needless to say, Athaliah did not join in praising the king! Most grandmothers would be doting over a young grandson, but Athaliah wanted to destroy him. Such is the depravity of a heart filled with (controlled by) SIN! Iain Duguid: The coronation was met with two contrasting responses. “All the people of the land” and “the captains and the trumpeters and the singers” were exuberant. As elsewhere, the Chronicler adds details of “singers . . . leading in the celebration” (or “hymns”). Athaliah, however, shouted out, “Treason! Treason!” (The word is used later of other acts of “conspiring” that led to a killing; 2Ch 24:21, 25–26; 2Ch 25:27; 2Ch 33:24–25.) She “tore her clothes,” an action linked elsewhere with mourning, submission and repentance, and despair; here it was possibly an expression of powerlessness. Her death followed, after Jehoiada made sure it did not violate the sacred temple precincts. (ESV Expository Commentary: 1 Samuel-2 Chronicles) Matthew Henry Notes: Verses: 12-21 Here we have, I. The people pleased, 2Ch 23:12, 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. 11:1. 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 (2Ch 23:14), which was done immediately (2Ch 23:15), 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, v2Ch 23:16. In the Kings it is said that Jehoiada made a covenant between the Lord, the people, and the king, 2 Ki. 11:17. 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, 2Ch 23:17. 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, Deu. 13:5, 6. V. The temple service revived, 2Ch 23:18, 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. 5:11. 3. The porters were put in their respective posts as David ordered (2Ch 23:19), 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, 2Ch 23:20. 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, 2Ch 23:21. When the Son of David is enthroned in the soul all is quiet and springs of joy are opened. 2 Chronicles 23:13 She looked, and behold, the king was standing by his pillar at the entrance, and the captains and the trumpeters were beside the king. And all the people of the land rejoiced and blew trumpets, the singers with their musical instruments leading the praise. Then Athaliah tore her clothes and said, “Treason! Treason!” she looked: Ps 14:5 the king: 2Ch 34:31 2Ki 23:3 and the princes: Nu 10:1-10 1Ch 15:24 all the people: 1Ki 1:39,40 1Ch 12:40 Pr 11:10 29:2 sounded: Judges 7:8,18-22 2Ki 9:13 the singers: 1Ch 15:16-22,27 25:1-8 Then Athaliah: Ec 9:12 Treason: Heb. Conspiracy, 1Ki 18:17,18 2Ki 9:23 Ro 2:1,2 Parallel Passage: 2 Kings 11:14+ She looked and behold, the king was standing by the pillar, according to the custom, with the captains and the trumpeters beside the king; and all the people of the land rejoiced and blew trumpets. Then Athaliah tore her clothes and cried, “Treason! Treason!” PAYBACK FOR A TREACHEROUS QUEEN! She looked, and behold, the king was standing by his pillar at the entrance, and the captains and the trumpeters were beside the king. And all the people of the land rejoiced and blew trumpets, the singers with their musical instruments leading the praise. - Her "treason" was Yahweh's justice, for her treachery and treason to usurp the crown from Joash (and his deceased brothers). When compared to the narrative in 2 Kings 11, the Chronicles addition of singers, musical instruments and liturgical celebration (praise) shows that Chronicles presents this anointing of the new king as a worship service, not merely a coronation. Then Athaliah tore her clothes (cf GRIEVING RITES) and said, “Treason! Treason!” - What hubris! What self-deception! What hypocrisy! The dichotomy in this scene is amazing. People praising while Athaliah screaming. The louder the people's praise, the more hollow Athaliah's cry of treason sounds. Athaliah’s very presence there was an act of treason in itself because she had usurped the legitimate authority of the boy-king Joash. J.A. Thompson: Athaliah went to the temple to investigate. This was to her undoing (2 Chr 23:15). There she saw the legitimate boy-king standing by “his pillar,” the customary place for a king to stand when making a public proclamation. The place was “at the entrance,” that is, the entrance from the court of the city to the inner court. Athaliah could not help being taken aback and cried aloud, “Treason!” Such a cry from the mouth of Athaliah was full of irony. Athaliah’s very presence there was an act of treason in itself because she had usurped the legitimate authority of the boy-king Joash. Walton - king’s pillar. This may have been one of the two entry pillars at the entrance of the temple, Jachin and Boaz (see comment on 1 Kings 7:15–22). Ezekiel describes the “prince’s station” at the “doorposts of the gate” of the temple (Ezek 46:2). The king may have stood on some kind of a platform reserved only for himself..(IVP Background Commentary - OT - page 444) G Campbell
2 Crônicas 23
Meyer - 2 Chronicles 23:21 And the city was quiet after they had slain Athaliah with the sword. This was a great revolution, admirably planned and carried into effect. It was intolerable that such a woman as Athaliah should desecrate the throne and temple. Jehoiada, by his prudence and courage, deserved well of the entire nation in ridding the world of her presence. No half measures would have availed to meet the case. There are times in every life when strong and strenuous action is inevitable if the cause of God is to be promoted and saved. In many of us there is a willingness to tolerate evil, rather than arouse ourselves to grasp it with a firm hand, and, if needs be, drag it up by its roots. Be strong, yea, be strong, is an injunction that has to be emphasized even to men who are greatly beloved. The easiest thing for Jehoiada would have been to shut himself up in the temple, and leave things to take their course. The noblest thing was to come forth, and boldly confront the rampant evil of his time. So God’s call rings out for helpers in the great fight against sin. Its notes penetrate into the retirement of Christian homes, to noble women and devoted men, demanding that they should come forth to resist impurity, the love of strong drink, the strong tendency toward extravagance, luxury, and waste. The world is full of Athaliahs, and it is not befitting that the Jehoiadas should remain at their holy rites and services if there is a paramount need for action in the world’s battlefield, in the strife against wrong. The children of God are citizens of the New Jerusalem, but they are also certainly citizens here; and they must not stand aside from great public issues, allowing them to be decided by ungodly and wicked men. PAUL APPLE - DEVOTIONAL QUESTIONS: 1) Why does the Chronicler place so much focus on the role of the Temple and the Levitical priests? 2) How could Joash have avoided detection for a six year period? 3) What are the lessons from seeing how wicked rulers like Athaliah feel so secure in their position and yet actually are so vulnerable to God’s imminent judgment? 4) Are we supposed to rejoice at the execution of the judgment of the Lord? QUOTES FOR REFLECTION: Raymond Dillard: The economic and power structures in societies in the ancient Near East revolved around three foci: the governmental, religious, and private sectors. Behind the details of Jehoiada’s coup in both Kings and Chronicles, it is possible to speculate regarding the tensions between these three power centers in Israel. The installation of a monarchy owing its existence to the cult and under the regency of the high priest may reflect the consolidation of political power in the hands of the temple; in the Chronicler’s account, the temple officers along with tribal leaders from outside Jerusalem appear to have cooperated not only in a religious reform but also in curtailing the power of the monarchy. The tension between temple and monarchy may also underlie some of the events recorded in 2 Chr 24. August Konkel: The Levites and the people are given a much more significant role in the coup of Jehoiada than in the parallel account in Kings. Jehoiada made a covenant with key military officers. These officers solicited broad popular support among the Levites and tribal leaders, so the people were essential partners in the coup. The initial agreement was then extended to the entire assembly. The content of that covenant was expressed in Jehoiada’s declaration The king’s son shall reign (2 Chron 23:3). The Levites were required to assist the military officers, who were not permitted to enter the temple where much of the action took place (vv. 6-7). Levites themselves served as armed guards. Mark Boda: The Temple, that house of worship built by the house of David, now plays a key role in preserving the Davidic dynasty from destruction. Jehoiada the chief priest and his royal wife Jehosheba hide the young Davidide Joash in the “house of God.” Six years later Jehoiada finally makes his move, crowning Joash, executing Athaliah, and instituting key religious reforms. Even when Joash was finally crowned, he ruled under the protective care of what is deemed the positive influence of the priest Jehoiada. It was when Jehoiada died that Joash went astray, committing acts of unfaithfulness, which explain Joash’s subsequent defeat and death at the hands of the Arameans. Steven