2 Crônicas 23

2 Crônicas 23

Morgan - 2 Chr 23.13. There is tremendous dramatic power in that sentence. It is a further proof of the truth emphasized in the words of our previous note, that of the powerlessness of evil. Athaliah had done everything within her power to secure her own position, and to gain her own ends. With vindictive cruelty she had, as she thought, destroyed all the seed-royal of the house of Judah. She was wrong. No evil passions, however thorough their methods, are able to frustrate Divine purposes. Against the wickedness of one woman, God had set in motion the compassion of another. Jehoshabeath had rescued Joash, and for six years with patient persistence had cared for him under the shelter of the Temple. Now at last the day had come when the well-kept secret should be divulged. The boy was brought out, anointed, and crowned amid the plaudits of the people. Athaliah, hearing the shoutings, came to the Temple, and: "She looked, and behold, the king stood by his pillar at the entrance." Then she knew the powerlessness of evil. In vain she cried: "Treason! Treason!" Her own treason against the true and abiding King of the nation was defeated. Thus, sooner or later, and in ways equally dramatic, the moment arrives when those who plot and plan against Heaven and righteousness, find themselves looking at the evidences of the triumph of God and of goodness over all their wickedness. 2 Chronicles 23:14 Jehoiada the priest brought out the captains of hundreds who were appointed over the army and said to them, “Bring her out between the ranks; and whoever follows her, put to death with the sword.” For the priest said, “Let her not be put to death in the house of the LORD.” Have her forth: The Vulgate has here, and in the parallel place, {Educite illam extra septa templi,} "Take her out beyond the precincts of the temple." These were walls erected in parallel lines, and forming an extensive range of buildings around the sacred edifice. Ex 21:14 whoever follows her: He who takes her part let him be instantly slain. 2Ki 10:25 11:8,15 Slay her not: Eze 9:7 Parallel Passage: 2Ki 11:15+ And Jehoiada the priest commanded the captains of hundreds who were appointed over the army and said to them, “Bring her out between the ranks, and whoever follows her put to death with the sword.” For the priest said, “Let her not be put to death in the house of the LORD.” LET'S KEEP THE TEMPLE COMPLEX HOLY! Jehoiada the priest brought out the captains of hundreds who were appointed over the army and said to them, “Bring her out between the ranks; and whoever follows her, put to death with the sword.” For the priest said, “Let her not be put to death in the house of the LORD. They were to march Athaliah out of the Temple between the ranks of soldiers and kill any who might try to rescue her. Josephus Antiquities 9.7.3. has an interesting comment that Athaliah came with her royal guard whom she ordered to kill the crowned child, but she was stopped and she and her supporters killed. Below is the full quote. When Athaliah unexpectedly heard the tumult, and the acclamations, she was greatly disturbed in her mind; and suddenly issued out of the royal palace with her own army: and when she was come to the temple, the Priests received her: but as for those that stood round about the temple, as they were ordered by the High Priest to do, they hindred the armed men that followed her from going in. But when Athaliah saw the child standing upon a pillar, with the royal crown upon his head, she rent her clothes, and cried out vehemently, and commanded [her guards] to kill him that had laid snares for her, and endeavoured to deprive her of the government. But Jehoiada called for the captains of hundreds, and commanded them to bring Athaliah to the valley of Cedron, and slay her there: for he would not have the temple defiled with the punishments of this pernicious woman. And he gave order, that if any one came near to help her, he should be slain also. Wherefore those that had the charge of her slaughter took hold of her, and led her to the gate of the King’s mules, and slew her there. 4. Now as soon as what concerned Athaliah was by this stratagem after this manner dispatched, Jehoiada called together the people, and the armed men into the temple; and made them take an oath, that they would be obedient to the King, and take care of his safety, and of the safety of his government. After which he obliged the King to give security [upon oath] that he would worship God, and not transgress the laws of Moses. After which they then ran to the house of Baal; which Athaliah and her husband Jehoram had built, to the dishonour of the God of their fathers, and to the honour of Ahab; and demolished it, and slew Mattan, that had his priesthood. But Jehoiada intrusted the care and custody of the temple to the Priests and Levites, according to the appointment of King David; and enjoined them to bring their regular burnt-offerings twice a day; and to offer incense according to the law. He also ordained some of the Levites, with the porters, to be a guard to the temple; that no one that was defiled might come there. 5. And when Jehoiada had set these things in order, he, with the captains of hundreds, and the rulers, and all the people, took Jehoash out of the temple into the King’s palace: and when he had set him upon the King’s throne, the people shouted for joy; and betook themselves to feasting, and kept a festival for many days. But the city was quiet upon the death of Athaliah. Now Jehoash was seven years old when he took the Kingdom. His mother’s name was Zibiah, of the city Beersheba. And all the time that Jehoiada lived, Jehoash was careful that the laws should be kept, and very zealous in the worship of God. And when he was of age he married two wives, who were given to him by the High Priest: by whom were born to him both sons and daughters. And thus much shall suffice to have related concerning King Jehoash; how he escaped the treachery of Athaliah, and how he received the Kingdom. 2 Chronicles 23:15 So they seized her, and when she arrived at the entrance of the Horse Gate of the king’s house, they put her to death there. the horse gate: This gate was in the eastern wall of the city, towards the brook Kidron, (Jer 31:40,) at which the king's horses probably went out from the stables at Millo. It was near the temple; and some Rabbins suppose that, in order to go to the temple, a person might go on horseback to this place, but was then obliged to alight. Ne 3:28 put her to death there: 2Ch 22:10 Judges 1:7 Ps 5:6 55:23 Mt 7:2 Jas 2:13 Rev 16:5-7 Parallel Passage: 2Ki 11:16+ So they seized her, and when she arrived at the horses’ entrance of the king’s house, she was put to death there. ATHALIAH SEIZED AND STRUCK DEAD So they seized her, and when she arrived at the entrance of the Horse Gate of the king’s house, they put her to death there They make sure she is well removed from the Temple complex before killing her. And so like mother, like daughter, Athaliah is terminated just as her mother had been. And there is not even mention of a proper burial. Frederick Mabie says that "The Horse Gate was associated with death and judgment (cf. Jer 31:40)." G. Campbell Morgan: Her own treason against the true and abiding King of the nation was defeated. Thus, sooner or later, and in ways equally dramatic, the moment arrives when those who plot and plan against Heaven and righteousness, find themselves looking at the evidences of the triumph of God and of goodness over all their wickedness. Cyril Barber postulates and is probably correct writing "Athaliah’s body was probably dragged through the streets to the Valley of Hinnom (which served as the city’s refuse dump) or else taken there on an open cart. Once the soldiers had passed through the Dung Gate her corpse was probably dumped out with the other garbage. A slow burning fire would gradually have consumed her remains. Athaliah’s body was not interred with the kings of Judah because she had usurped the throne." (2 Chronicles) Walton - Horse Gate on the palace grounds. The Horse Gate was a gate of the temple enclosure and not the Horse Gate of the city. It may have been a passage through which mounted riders entered the city from the east (Jer 31:40).(IVP Background Commentary - OT - page 444) 2 Chronicles 23:16 Then Jehoiada made a covenant between himself and all the people and the king, that they would be the LORD’S people. made a covenant: 2Ch 15:12,14 29:10 34:31,32 De 5:2,3 29:1-15 2Ki 11:17 Ezr 10:3 Ne 5:12,13 9:38 10:29-39 that they should: De 26:17-19 Jos 24:21-25 Isa 44:5 Parallel Passage: 2Ki 11:17+ Then Jehoiada made a covenant between the LORD and the king and the people, that they would be the LORD’S people, also between the king and the people. ANOTHER COVENANT WITH PEOPLE & KING Then Jehoiada made (karath - cut) a covenant (beriyth) between himself and all the people and the king, that they would be the LORD’S people. This is a solemn, binding, national covenant renewal, restoring Judah as Yahweh’s covenant people, not merely installing a king. Some writers suggest this was not just a political coup but a spiritual revival. Perhaps, but as we see it was short-lived. If it was true revival, the subsequent events make it clear that in order for revival fires to persist they need to be constantly stoked by the Word of God! (See THE SECRET OF REVIVAL- Mouth to Mouth Resuscitation!) This recalls the words of Moses in Deuteronomy 26:17-19+ “You have today declared the LORD to be your God, and that you would walk in His ways and keep His statutes, His commandments and His ordinances, and listen to His voice. 18 “The LORD has today declared you to be His people, a treasured possession, as He promised you, and that you should keep all His commandments; 19 and that He will set you high above all nations which He has made, for praise, fame, and honor; and that you shall be a consecrated people to the LORD your God, as He has spoken.” Peter Pett comments that "Such a renewing of the covenant on important occasions can be paralleled in 2 Kings 23:3; Deuteronomy 5:1 ff; Joshua 8:30-35; Joshua 24:2-25; 2 Samuel 5:3 with 1 Chronicles 11:3; 2 Chronicles 29:3 ff). It was an essential part of returning to the true worship of YHWH. By it the people were acknowledging YHWH as their sole God and Overlord, and their responsibility to be His holy people and observe His laws and commandments. Andrew Hill: The coronation of Joash climaxes with a covenant-renewal ceremony led by Jehoiada the priest (2Ch 23:16). Two distinct but related covenants are enacted in the aftermath of the coup against Athaliah. The first covenant is ratified by the king and the people of Jerusalem, reestablishing the authority of Davidic kingship in Judah (2Ch 23:3, 11; cf. 2 Kings 11:17b). The second pact is a covenant-renewal ceremony binding king and people in obedience to the law of Moses (2 Chron. 23:16; cf. 2 Kings 11:17a). The covenant renewal with Yahweh prompts the reform of religious practice in Judah. False worship is purged form the land by destroying the temple of Baal in Jerusalem and executing the priest of Baal, Mattan (2Ch 23:17; cf. Deut. 13:5-10). Little is known about the temple of Baal in Jerusalem, but it may have been built as part of a marriage contract between Jehoram and Athaliah (cf. 2 Kings 11:1-8). The first covenant rids the land of Athaliah, the illegitimate usurper of the Davidic throne, and reinstates Davidic kingship in Judah. The second covenant renews Yahweh’s relationship with Judah as God’s people and reorganizes temple worship according to the law of Moses. The destruction of the Baal temple in Jerusalem and the purification of temple worship mirrors similar reforms taking place in the northern kingdom at the same time under the leadership of Jehu (cf. 2 Kings 9). For the Chronicler, the restoration of proper temple worship is no less important than the reestablishment of Davidic kingship in Judah. (First and Second Chronicles) Martin Selman: The covenant is different from that in verse 11, since this one is made between the people and God rather than the people and the king. The follow-up confirms this distinction, since verses 17-21 are concerned more with religious matters in general than with the specific issue in verses 4-15 of who should be the rightful king. The aim of this covenant was to put current wrongs right. As often in Chronicles, it resulted in a purge of pagan worship (v. 17; cf. 2 Ch. 15:12-16; 34:31-33) in obedience to the Deuteronomic law (cf. Dt. 4:23; 7:6). It also led to the reinstitution of the twin pillars of the Davidic Covenant, reorganized temple worship according to God’s law (vv. 17-19) and setting the Davidic king on the rightful throne (v. 20-21). (2 Chronicles: A Commentary - Page 449) 2 Chronicles 23:17 And all the people went to the house of Baal and tore it down, and they broke in pieces his altars and his images, and killed Mattan the priest of Baal before the altars. the house of Baal: 2Ch 34:4,7 2Ki 10:25-28 11:18 18:4 brake his altars: De 12:3 Isa 2:18 Zec 13:2,3 slew Mattan: De 13:5,9 1Ki 18:40 2Ki 11:18,19 Parallel Passages: 2Ki 11:18+ All the people of the land went to the house of Baal, and tore it down; his altars and his images they broke in pieces thoroughly, and killed Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD. A PROPER RESPONSE DESTROY BAALISM And all the people went to the house of Baal and tore it down, and they broke in pieces his altars and his images, and killed Mattan the priest of Baal before the altars (see Deut 13:5-10+) - They did not stop with tearing down the building itself; they went on to shatter the sacred objects devoted to Baal and to put Mattan, the priest of Baal, to death. In 2 Kings 10:18-26,27+ Jehu supervised the destruction of the temple of Baal in Samaria. This purge of Baalism in Judah closely paralleled the earlier purge carried out by Jehu in the northern kingdom (2 Kings 10:18–29). In both cases, Baal worship was publicly exposed, violently dismantled, and decisively suppressed, signaling a dramatic reversal of apostasy at the national level. Altars were destroyed, sacred objects desecrated, and Baal’s priesthood eliminated, demonstrating that covenant infidelity would no longer be tolerated—at least for a time. Paul House adds that "This religious reform parallels Jehu’s in some ways yet diverges in certain crucial areas. Baal’s temple is destroyed in both instances, but only the leader of Baalism is killed in Judah’s reform. Baalism is removed as the state religion in each case, yet the people dominate the reform in Judah, whereas the new king orchestrates the changes in Israel. Prophetic predictions fuel Jehu’s purge, while a priest drives the people forward in Judah. In the north separatist Yahwism seems to have no real voice after the coup, and Jeroboam’s cult appears to resume its earlier role as state religion. In Judah the high places are not removed (cf. 2 Kgs 12:3), but separatist Yahwism has been returned to the temple by its champion, Jehoiada. From this analysis it seems likely that the reform in the south has more popular support, more institutional backing, and more chance of long-term survival. Neither reform, though, goes as far as the narrator thinks is necessary. (See 1, 2 Kings: An Exegetical and Theological Exposition) Bob