Historical Writings

(2 KINGS 11:1-20; 2 CHRONICLES 12:10-23:21.)

WITH the accession of Jehu and the destruction of the house of Ahab, and with the ill-fated alliance between the doomed race of Ahab and the descendants of David, the last period in the history of Israel and Judah's national decline had begun. The measure was not only full, but the Hand hitherto lifted in threatening was no longer stayed. We have reached a period of judgments, when each follows the other with only brief intermission. Of the events in Israel connected with the rebellion of Jehu, of the character of the religious changes introduced by him, and of the troubles and difficulties of the military monarchy which he founded, a detailed account has already been given. ^* But the full sweep and import of these events will only be perceived as we mark their direct and indirect influence on the history of Judah.

The union between Jehoram, the son of Jehoshaphat, and Athaliah, the daughter of Ahab and Jezebel, had introduced apostasy, and brought calamity to the house of David. If the marriage had been planned from political motives, perhaps in the hope of an ultimate reunion of the two kingdoms, or at least with the expectation of a firm and close alliance between them, the result speedily showed the folly of attempting to achieve imaginary successes by subordinating principle to so-called policy.

Indeed, this is one of the lessons which throughout make the history of Israel typical of that of the Church, and in a sense of all history, and which constitute its claim to the designation of "prophetic." In it events move, so to speak, in step with the utterances of the God of Israel. No direct or sudden interference seems necessary; but in the regular succession of events, each deviation from Divine order and rule, each attempt to compass results by departure from God's law and word, brings with it, not success, but failure and ruin. From her entrance into her new home in Judah, to her seizure of its throne, Athaliah brought it only evil. Her very name, "Athaljah" ("Jehovah oppresseth"), seems significant. She possessed all the evil qualities of her mother Jezebel, without her queenly bearing and courage; all the cunning of her father, without any of his impulses towards good. Holy Writ marks that she was her son's "counselor to do wickedly" (2 Chronicles 22:3), and her influence for evil must have commenced in the previous reign of her husband, Jehoram. To the influence of "the house of Ahab" are expressly traced, both in the reign of Jehoram and in that of Ahaziah, the revival of idolatry (2 Kings 8:18,27; 11:15; 2 Chronicles 22:3,4); the desecration of the Temple of Jehovah (2 Chronicles 24:7), and those evil counselings (2 Chronicles 22:4)which brought such Divine judgments (2 Chronicles 21:13,14, 16,17; 22:7). To her, we cannot doubt, was due not only the slaughter of his "brethren," with which Jehoram stained the beginning of his reign (2 Chronicles 21:4), but the destruction by Jehu of so large a number of the remaining royal princes of Judah (2 Kings 10:13,14; 2 Chronicles 22:7,8). And if her murderous purpose on seizing the government had been wholly successful, the political union between the house of Ahab and that of Jehoshaphat would have ended in the extermination of the whole house of David.

There is not a scene in Jewish history more vividly depicted than that of Athaliah's seizure of the Jewish crown, and of her miserable end. It seems more than likely that on his ill-fated expedition to the court of Israel, Jehoram had entrusted the government of the kingdom to his mother, who had all along exercised such determining influence upon him. ^*

We need not wonder, although we take notice of it, that the position of woman in Israel should have been so different from that generally assigned to her in the East. A nation which counted among its historical personages a Miriam, a Deborah, and an Abigail - not to speak of other well-known figures - must have recognized the dignity of woman. Nor can we here forget the influence respectively exercised by the mother of King Asa (1 Kings 15:13), by Jezebel, and by other queen-consorts or mothers. ^*

When tidings successively reached Athaliah, first of the death of Ahaziah, and then of the murder of presumably the great majority of the royal princes, the thought would naturally suggest itself to such an ambitious and unscrupulous woman permanently to seize the reins of the government. Other motives may also have contributed to this resolve. She must have known that, despite all that had been done in the two previous reigns to denationalize Judah, her party formed only a small and unreliable minority even in the capital. Both in Jerusalem and throughout the country the great majority were, as events afterwards proved, opposed to the queen-mother, or at least attached to the old order in State and

Church. The acknowledged and natural head of this party was the active and energetic high-priest,* Jehoiada, the husband of Jehosheba or Jehoshabeath,** the half-sister of the late King Ahaziah. ^{*** ** *} And Athaliah must have felt that if, after the slaughter of the other princes by Jehu, a minor were proclaimed king, his guardianship and the government would naturally pass into other hands than hers.

In view of such possible dangers to herself, but especially for the realization of her own ambitious designs, the queen-mother resolved, in true Oriental fashion, on the slaughter of all that remained of the house of David. On its extinction there could no longer be any possible rival, nor yet any center around which an opposition could gather. It casts manifold light on the institution and the position of the priesthood, with its central national sanctuary in the capital, that at such a period the safety of the people ultimately rested with it. Evidently it must have been an institution of the highest antiquity; evidently, it must have formed part of the central life of Israel; evidently, it was from the first invested with all the dignity and influence which we associate with it in the Mosaic legislation; evidently, it was intended as, and did constitute, the religiously preservative and conservative element in the commonwealth, the guardian of Israel's religion, the rallying-point of civil rights and of true national life. Even the fact that in such a time the high-priest was wedded to the king's sister is significant.

From the general massacre of the royal house by Athaliah, Jehosheba had succeeded in rescuing an infant son of Ahaziah, Joash by name. Together with his nurse, he was for a short time concealed in "the chamber of beds," apparently that where the mattresses and coverlets of the palace were stored, and which would offer a very convenient hiding-place. Thence his aunt removed him to a still more safe retreat in the Temple, either one of the numerous chambers attached to the sanctuary, or, as seems most likely,* to the apartments occupied by her husband and his family within the sacred enclosure, or closely joined to it. ^{** *}

So matters continued for six years, Joash probably passing for one of the children of the high-priest. During that time the plunder of the house of Jehovah and the transference of its dedicated things to the service of Baalim, which had been begun by the sons of Athaliah (2 Chronicles 24:7), must have been carried to its utmost extent. Naturally it would arouse a strong reaction on the part not only of those who held the foreign rites in abhorrence, but also of those who were opposed to the rule of the foreign queen who had murdered all that had remained of the family of David. In the seventh year of this misrule, Jehoiada "took courage," ^* and organized a counter-revolution, in which all ranks in the State were equally represented.

If ever a movement of this kind was constitutional, it was that against the murderous usurper of the throne of David. The Book of Chronicles, while always relating events pre-eminently from the priestly and Levitical viewpoint, here furnishes some welcome details, apparently derived from the same original sources as the account in the Book of Kings, although omitted in the latter.

From the two accounts we infer that Jehoiada in the first place addressed himself to the five "captains of hundreds," or centurions, whose names are mentioned in 2 Chronicles 23:1. Apparently they commanded the five divisions of the royal bodyguard, which combined the designation Kari (equivalent to Kerethi) given in Davidic time to the corps, then consisting chiefly, if not entirely, of foreign (Philistian) auxiliaries, with the older (So in 1 Samuel 22:17) and more permanent ^* name of "runners" (ratsim).

The account in the Book of Chronicles adds what in itself would seem most likely, that the military leaders distributed themselves through the country to secure the adhesion and co-operation of the heads of families and clans, and of the Levites. Manifestly it would be necessary to enlist the latter, since the central scene of the rising was to be the Temple. There the confederates met, probably at one of the great festivals, when the youthful prince was presented to them. As, no doubt, in the first instance the military leaders, so now the whole assembly bound themselves by a solemn oath to the undertaking, which primarily had only the proclamation of the new king for its object (comp. 2 Chronicles 23:3).

The differences, and even more the similarity, in the narratives of the event in the Books of Kings and Chronicles have suggested what to some appear discrepancies of detail. It is well to know that, even if these were established, they would not in any way invalidate the narrative itself, since in any case they only concern some of its minor details, not its substance. The most notable difference is that in the Book of Kings the plot and its execution seem entirely in the hands of the military; in Chronicles, exclusively in those of the priests and Levites. But in Chronicles also - and, indeed, there alone - the five military leaders are named; while, on the other hand, the narrative in the Book of Kings throughout admits the leadership of the priest Jehoiada. And even a superficial consideration must convince that both the priests and the military must have been engaged in the undertaking, and that neither party could have dispensed with the other. A revolution inaugurated by the high-priest in favor of his nephew, who for six years had been concealed in the Temple, and which was to be carried out within the precincts of the Sanctuary itself, could no more have taken place without the co-operation of the priesthood than a change in the occupancy of the throne could have been brought about without the support of the military power. And this leaves untouched the substance of the narrative in the two accounts, even if what we are about to suggest in the sequel should not seem to some a sufficient explanation of the part assigned respectively to the priesthood and the military in the two narratives.

Of this, at least, there cannot be any doubt, that the account in the Book of Kings deals with the operations assigned to the military. Briefly, they may be sketched as follows. As each of the "courses" into which the priesthood was divided relieved the other at the beginning of every Sabbath, so apparently also the royal bodyguard. The plan now agreed upon was, that the guard which was relieved should, instead of returning to their homes or barracks, march into the Temple, where the high-priest would furnish them with weapons from those that had formerly belonged to David, and which, no doubt, according to sacred custom, had been deposited in the sanctuary.

The sole object of that guard (2 Kings 11:7,11) was in two divisions to surround the new king on either side, with orders to cut down any one who should try to penetrate their ranks, and to close around the person of the king in all his movements. Thus far for the guard that had been relieved. On the other hand, the relieving guard was to be arranged in three divisions. One of these was to form, as usually, the guard of the royal palace, so that the suspicions of Athaliah should not be aroused. The second division was to occupy the gate Sur,* also called the "gate of the foundation" (2 Chronicles 23:5); while the third division was to be massed in "the gate behind the guard," the same as "the gate of the guard" (2 Kings 11:19), and which probably formed the principal access from the palace into the Temple. The object of all this was to guard the palace - not only to disarm suspicion, but for defense (2 Kings 11:5), and to ward off or bar ^{** *} any attempt on the part of adherents of Athaliah to possess themselves of the royal residence.

The importance of this will be understood, not only in case of a counter-revolution, but in view of the ancient custom of solemnly placing the king on the royal throne as the symbol of his accession to the government (1 Kings 1:35,46), which it was intended to observe also on this occasion (2 Kings 11:19).

It must have been noticed that, minute and complete as these arrangements were, so far as regarded the defense of the new king and the guard of the royal palace against a sudden attack by the adherents of Athaliah, they left all the main gates of access to the Temple undefended against any eventuality. And yet it must have been quite as important to protect the Sanctuary from a hostile rush upon it, and to avert its profanation by a fight within its sacred precincts. It is on this ground that we deem it antecedently probable that provision should have been made for guarding the Temple itself, similar to that in regard to the king and the royal palace. But this would naturally devolve upon the Levites, as the regular custodians of the Temple, just as the military guard would as naturally have the immediate custody of the person of the king. And such participation on the part of the Levites seems otherwise necessarily implied in the circumstance that the rising was planned by the priesthood, and organized by them as well as by the military leaders. In all these circumstances it seems almost impossible to believe that an active part of some kind should not have been assigned to the Levites; that access to the Temple should either have been left unprotected; or that the guard of the Temple should have been entrusted to others than those who were its regular custodians.

These considerations leave no room to doubt the accuracy of the account given in the Book of Chronicles. Only as that in the Book of Kings details the arrangements for the safety of the king and the palace, so that in Chronicles records those made for the security of the Temple, which were entrusted to the Levites. Some other confirmatory particulars deserve attention. Thus we notice that although the account in Chronicles seems to imply that all the arrangements were in the hands of the Levites, yet when Athaliah was to be led to her doom, the order was given, not to the Levites, but to the military leaders, who were to bring her forth "within the ranks" (Sederoth). The verse is almost literally the same as in 2 Kings 11:15. The term which we have rendered "ranks" indicates an orderly arrangement, as of soldiers. It is used in 2 Kings 11:8 in reference to the military guard which was to surround the king, but not in designation of the wider compass of Levites, which, according to 2 Chronicles 23:7, was to be about the king. We therefore conclude that this division of Levites was to form an outer circle not only around the king, but also around his military guard. This also explains the difference in the directions given in 2 Kings 11:8 to the military guards to kill those who penetrated their "ranks," and in 2 Chronicles 23:7 to the Levites, to kill those who penetrated into the Temple. In other words, the Levites were to stand beyond the guards, and to prevent a hostile entrance into the Temple buildings; and if any gained their way through them to the ranks of the military, they were to be cut down by the guards. Thus the king was really surrounded by a double cordon - the military occupying the inner court around his person, while the Levites held the outer court and the gates.

The explanations just offered will, it is hoped, show that there is not any discrepancy between the accounts of this event in the Books of Kings and Chronicles. We can understand how in the latter the functions and localities are assigned to the Levites, which in the Book of Kings seem assigned to the military. Both had similar or kindred functions, and in close proximity to each other. Thus the two accounts are entirely compatible. In point of fact, they supplement each other, the writer of Chronicles, as usually, telling the part which the priesthood sustained in the national rising, while the writer of the Book of Kings simply relates the part taken by the secular power. Thus the one narrates what was specially done by the Levites, the other what by the military; yet each, as we have seen, also giving indications of the cooperation of the other actors. The whole question, however, is not of any real importance, although it may be well to state that the explanations which have been offered are substantially confirmed by the account given of the event by Josephus (Ant. ix. 7,2). ^*

The plan of Jehoiada and the leaders of the rising - or, as we may say, of the national party - was carried out in every particular. It is indicative of the general opposition to the new regime, as well as of the unpopularity of the queen, that the secret of the confederacy, although shared by so many, remained unknown to Athaliah. At the same time we must remember that they had bound themselves by an oath, on the keeping of which success depended that the priesthood was entirely under the control of its official chief; and that probably only a short time intervened between the league in the Temple (2 Kings 11:4; 2 Chronicles 23:3) and the execution of the plan agreed upon.

On the day appointed, both the military and the Levites were at their posts. The youthful king, who had been presented to the leaders at their first meeting in the Temple (2 Kings 11:4), was now formally introduced. Then the crown and the "testimony" were put upon him - the latter ceremony probably consisting in placing in his hands, rather than (as some have suggested) on his head, a copy of the Law, whether that referring to the duties of the king (Deuteronomy 17:18-20), or, more probably, the Law in a wider sense. Lastly, since the regular succession had been broken by the intrusion of Athaliah, ^* the new monarch was anointed by Jehoiada and his sons, when, as was the custom, the people broke into demonstrations of joy, clapping their hands, and shouting, "Long live the king!"

However closely the secret had hitherto been kept, the acclamations of the guards and the people were heard in the palace, and the queen rushed into the Temple. Her access to it was not hindered by the military stationed in the palace, although (according to Josephus) her immediate bodyguard were prevented by the priests from following her into the Sanctuary. The sight which now met her eyes must at once have revealed to her the state of matters. On the elevated stand "at the entering in," probably to the court of the priests,* usually occupied, at least on solemn occasions, by the king (2 Kings 23:3; 2 Chronicles 34:31), she saw the youthful prince, and beside him "the captains" and the Levites blowing their silver trumpets, ^{** *} while "the people of the land" greeted their new monarch.

According to the Biblical account, Athaliah rent her clothes and cried, "Conspiracy, conspiracy!" while Josephus adds that she called on those present to kill the young king. The appearance and attempted interference of the queen was the signal for her destruction. By direction of Jehoiada, she was led forth beyond the Temple between "the ranks" formed to prevent her escape or communication with possible adherents. Any who might attempt to follow her were to be immediately cut down, while Athaliah herself was to be killed beyond the bounds of the Sanctuary. It must have been close to it, where the stables communicated with the palace, that she met her fate.

While this was passing outside the Temple, Jehoiada completed the second part of the royal installation by a twofold solemn act, of which the first consisted in a covenant by which the new king and the people bound themselves to renewed allegiance to Jehovah; while by the second the king similarly bound himself to the people, no doubt to. rule in accordance with the law as laid down in the Book of Deuteronomy (2 Kings 11:17). The ancient God-appointed constitution in Church and State having thus been re-established, the new king was conducted in state to the palace by the principal entrance, and formally enthroned. It was probably only after this that the people proceeded to the house of Baal, wholly destroying it and its altars and images, and slaying Mattan, the priest of Baal. The religious reformation thus inaugurated was completed by the appointment of the officials required to superintend and carry on the orderly worship of the Temple - as we infer from 2 Chronicles 23:18,19, in accordance with the arrangements originally made by David, but which had since fallen into desuetude. And the whole account of this religious revolution concludes with this significant record: "And all the people of the land rejoiced, and the city was in quiet."