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日本語
英語原文
The revolution in the kingdom of Israel was soon perfected in Jehu's settlement; we must now enquire into the affairs of the kingdom of Judah, which lost its head (such as it was) at the same time, and by the same hand, as Israel lost its head; but things continued longer there in distraction than in Israel, yet, after some years, they were brought into a good posture, as we find in this chapter. I. Athaliah usurps the government and destroys all the seed-royal, 2Ki 11:1. II. Joash, a child of a year old, is wonderfully preserved, 2Ki 11:2,3. III. At six years' end he is produced, and, by the agency of Jehoiada, made king, 2Ki 11:4-12. IV. Athaliah is slain, 2Ki 11:13-16. V. Both the civil and religious interests of the kingdom are well settled in the hands of Joash, 2Ki 11:17-21. And thus, after some interruption, things returned with advantage into the old channel.
1-21
The Death of Athaliah (878 BC)
日本語
アタリヤの死（紀元前878年）
¹ アハジヤの母アタリヤは、その子が死んだのを見て、立ち上がって王族をことごとく滅ぼした。
² しかし、王ヨラムの娘、アハジヤの姉妹エホシェバは、アハジヤの子ヨアシュを取り、殺された王の子たちのうちから彼を盗み出した。彼とその乳母をアタリヤから寝所に隠した。彼は殺されなかった。
³ 彼は六年の間、彼女と共に主の宮に隠れていた。アタリヤはその間、国を治めていた。
神はダビデにその家族の継続を確約された。それは「油注がれた者のためにともしびを備える」と呼ばれる。そしてこれは、これほど多くの王族が次々と完全に滅ぼされたのを読んだ今、大いなることと思われずにはいられない。ここにダビデに約束されたともしびがほとんど消えかけ、それにもかかわらず不思議に保たれたことがある。
一、それは女王母アタリヤの野蛮な悪意によってほとんど消された。彼女は息子アハジヤがエフに殺されたのを聞いたとき、「立ち上がって王族をことごとく滅ぼした」（列王紀第二 11:1）。王冠に縁のある者すべてを知る限り。彼女の夫ヨラムはその兄弟ヨシャパテの子たちをみな殺した（歴代誌第二 21:4）。アラビヤ人はアハジヤを除いてヨラムの子をみな殺した（歴代誌第二 22:1）。エフは彼らの子（歴代誌第二 22:8）とアハジヤ自身を殺した。王族の血がこれほど大量に流されたことは確かになかった。うらやみや競争の下に生きる者たちの幸福な下層生まれの男たち。しかし、これらすべてが小事であるかのように、アタリヤは王族の残りをみな滅ぼした。柔らかい性の者がこれほど野蛮であり得るのは不思議であった。王の娘、王の妻、王の母であった者が、王族に、しかも自ら接ぎ木された家族に、これほど野蛮であり得るとは。しかし彼女は次から次へと行った。1. 野心の霊から。彼女は支配を渇望し、他の道ではそれに達しないと思った。彼女と共に治める者がいないように、彼女の後に治めるであろう乳飲み子さえも殺した。競争者の恐怖のために、後継者のために残されるべき者があってはならなかった。2. 復讐と神に対する怒りの霊から。アハブの家が完全に滅ぼされ、彼女の息子アハジヤもその中にあった——彼がそれに縁があったから——ので、彼女は、一種の報復として、ダビデの家を滅ぼし、その系統を断ち切ることを決意した。神がそれを永続させるとの約束に挑戦して——愚かで実を結ばない試み。神が意図されたことを無効にできる者があろうか。祖母は自分の子孫を自分の子以上に愛すると思われてきた。しかしアハジヤの実の母はアハジヤの息子たちの故意の殺人者であり、しかも彼らが乳児のときに。最も彼女が彼らを養い、世話すべき義務のあったときに。彼女が「アタリヤ、あの悪い女」（歴代誌第二 24:7）、イゼベルの実の娘と呼ばれるのも当然であった。しかしこれにおいて神は正しく、ヨラムとアハジヤ——ダビデの家の退廃した枝——の不義をその子どもたちの上に報いられた。
二、それはヨラムの娘のひとり（祭司エホヤダの妻）の信心深い配慮によって不思議に保たれた。彼女は王の子のひとり、ヨアシュという名の者を盗み出し、隠した（列王紀第二 11:2、3）。これは火から引き出された燃えさしであった。何人が殺されたかは告げられないが、乳母の腕にいる子は数えられなかった、あるいは尋ねられなかった、少なくとも見つからなかったようである。彼を救った者は彼自身のおば、悪いヨラムの娘であった。神は守ろうとする者のために守り手を立てられるから。彼の安全な場所は主の宮、神殿に属する部屋の一つ、アタリヤがめったに足を踏み入れない場所であった。彼のおばは彼をここに連れてくることによって、神の特別な保護の下に彼を置き、モーセが隠されたように、信仰によって彼を隠した。今やダビデのことばがその子孫の一人に実現した（詩篇 27:5）。「その幕屋の隠れ場に私を隠される」。このヨアシュが成長して主の宮を修繕しようとしたのも当然であった。それは彼にとって避け所であったから。今やダビデに与えられた約束が一つのいのちに結ばれた。しかしそれは失敗しなかった。このようにダビデの子には、神が約束に従って、霊的なすえを確保される。それは時には少数に減り、非常に低くされ、一見失われたように見えても、時の終わりまで存続し、時に隠され、見えないが、神の幕屋に隠され、傷つかない。ヨラムは王であり、悪い王であったのに、その娘を祭司エホヤダ、信心深い祭司に嫁がせたのは特別な摂理であった。ある人々は娘を聖職者に嫁がせることを王家の恥辱と考えたかもしれないが、それは幸いな結婚であり、王家を滅びから救った。エホヤダの神殿での影響力は彼女にその子を守る機会を与え、彼女の王家での影響力は彼にその子を王座に就かせる機会を与えたから。摂理の知恵と配慮、そしてそれが意図することへの備えを見よ。そして自分の子どもを知恵ある善良な者に嫁がせる者がその家族のために蓄える祝福を見よ。
⁴ 第七年に、エホヤダは人を遣わして、百人隊の長たち、隊長、衛兵を呼び寄せ、彼らを主の宮に連れて来て、彼らと契約を結び、主の宮で彼らに誓わせ、王の子を見せた。
⁵ 彼は彼らに命じて言った。「あなたがたのすべき事はこれである。安息日に入って来るあなたがたの三分の一は王の宮の衛兵を守れ。
⁶ 三分の一はスルの門に、三分の一は衛兵のうしろの門に。こうして宮の衛兵を守れ。破られないように。
⁷ 安息日に出て行くあなたがたの二分の一は、王の周りで主の宮の衛兵を守れ。
⁸ あなたがたは武器を手にして、王の周りを囲め。境界の中に入る者は殺せ。王が出るにも入るにも、あなたがたは王と共に居よ。」
⁹ 百人隊の長たちは、祭司エホヤダが命じたすべての事を行った。彼らは安息日に入って来る者と安息日に出て行く者を、それぞれの部下と共に連れて、祭司エホヤダのところに来た。
¹⁰ 祭司は百人隊の長たちに、主の宮にあったダビデ王の槍と盾を渡した。
¹¹ 衛兵は各自、武器を手にして、宮の右の隅から左の隅まで、祭壇と宮のそばに沿って、王の周りに立った。
¹² 彼は王の子を連れ出し、彼に王冠をいただかせ、あかしを与えた。彼らは彼を王とし、彼に油を注いだ。彼らは手をたたいて、「王様、万歳」と言った。
六年間、アタリヤは専制支配した。彼女の治世の特別な記録はない。疑いなく、それは始まりと同じであった。エフがイスラエルでバアル礼拝を根絶していた間、彼女はユダでそれを確立していた（歴代誌第二 24:7に見るように）。ユダの宮廷と王国はアハブの家との同盟によって堕落させられ、今やその家の一人が両方にとってののろいと災いとなっている。罪ある友情はこれより良くない結果をもたらさない。この間ずっと、ヨアシュは隠れていた。王冠の権利があり、それのために意図されていながら、埋もれたまま、目立たない状態で生きていた。天の相続人である子らが今隠されているが、「世は彼らを知らない」（ヨハネの第一の手紙 3:1）。彼らが栄光のうちに現れる時は定まっている。ヨアシュがその第七年にそうであったように。その頃には彼は見せられる準備ができていた。乳飲み子ではなく、いのちへの最初の修業を終え、最初の節目の年に達し、男子への良き一歩を踏み出していた。その頃には民はアタリヤの専制に疲れ、革命の準備ができていた。その革命がどのようにして行われたかをここに記す。
一、この大いなる事の主宰者は祭司エホヤダであった。おそらく大祭司、あるいは少なくとも（ユダヤ人が呼ぶように）大祭司のサガン、すなわち補佐。その生まれと職務によって、彼は権威ある者であり、民は律法によって彼に従い、従順であった。特に正当な王が王座にいないときは（申命記 17:12）。結婚によって彼は王家と縁続きであり、もし王族がすべて滅ぼされていたなら、その妻はヨラムの娘として、アタリヤより王冠に対するより良い権利を持っていた。その際立った賜物と恵みによって、彼は国に奉仕するにふさわしく、アタリヤの簒奪から国を解放する以上の奉仕はできなかった。そして彼はまず神に助言を求め、預言者かウリム、おそらくその両方を通じて神のみこころを知るまで、この試みをしなかったと考えるに足る理由がある。
二、その運営は非常に思慮深く、エホヤダのような賢く善良な者にふさわしかった。
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彼は「百人隊の長たちや隊長」、すなわち教会、民事、軍事の役人たちと事を整えた。彼らを神殿に招き、彼らと相談し、現在悩まされている不満を彼らの前に置き、秘密の誓いを立てさせ、彼らが自由に進んで彼に加わるのを見て、「王の子を見せた」（列王紀第二 11:4）。そして彼らは彼の忠実さに満足し、欺瞞を疑う理由を見なかった。ダビデの家と系統が完全に断たれたと恐れていた彼らのうちの良い人々にとって、燃えさしの中にこのような火の粉を見出すことが、どれほど喜ばしい驚きであったかを考えるに余る。
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彼はより直接彼の指揮下にある祭司とレビ人を神殿へのいくつかの通路に配置して衛兵を守らせ、「百人隊の長たち」の指揮下に置いた（列王紀第二 11:9）。ダビデは祭司を組に分け、交代で待機させた。毎安息日の朝、新しい組が待機に入ったが、前の週の組は安息日の夕方まで待機を出なかった。だから安息日には、二重の奉仕がなされるべきとき、二重の数がそれをした。入って来る者と出て行く者の両方。エホヤダは彼らをこの大いなる機会に出席させるために用いた。神殿の武器庫からダビデの槍と盾で彼らを武装させた。ダビデ自身のものか、敵から取ったもので、神の誉れに捧げたもの（列王紀第二 11:10）。もしそれらが古くて時代遅れであっても、用いる者はそれがダビデのものであることによって、今彼らが守ろうとしているダビデとの神の契約を思い出したかもしれない。彼らが命じられた二つの事は次のとおり。(1) 若い王が侮辱されないように守ること。「王の宮の衛兵を守れ」（列王紀第二 11:5）。「王を囲み、彼と共に居よ」（列王紀第二 11:8）。アタリヤの党派から彼を守るため。王族の血を渇望する者がまだいたから。(2) 聖なる神殿が、この機会に集まる群衆によって冒涜されないように保つこと（列王紀第二 11:6）。「宮の衛兵を守れ。破られないように」。こうして見知らぬ者が押し入ったり、汚れた者が入ったりしないように。彼は計画された革命に熱心であるからといって宗教を忘れるほどではなかった。最大の慌ただしさの時にも、「教会が損失を受けないように—Ne detrimentum capiat ecclesia」——「神の聖なるものが侵されないように」注意が払われなければならない。エホヤダが各自にその場所だけでなくその働きをも割り当てたことは注目に値する（列王紀第二 11:6、7）。良い秩序はいかなる大いなる事業の加速と達成にも大いに寄与するから。各自が自分の持ち場を知り、守り、確保すれば、働きはすぐに成し遂げられる。
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衛兵が配置されたとき、王は連れ出された（列王紀第二 11:12）。「シオンの娘よ、大いに喜べ」。あなたの聖なる山に、あなたの王が現れるから。確かに子どもであるが、地にわざわいをもたらすような者ではなく、彼は貴族の子、ダビデの子である（伝道の書 10:17）。確かに子どもであるが、彼には良い後見人があり、さらに良い神がいた。エホヤダは遅滞なくこの若い王の戴冠に進んだ。彼はまだ事を処理する能力がなかったが、徐々にそれに向かって成長するであろうから。これは大いなる厳粛さをもって行われた（列王紀第二 11:12）。(1) 王権を授けられたしるしとして、「彼に王冠をいただかせた」。まだ彼の頭には大きく重すぎたが。王宝はおそらく神殿に保管され、王冠はすぐ手元にあった。(2) 律法によって治め、神のことばを規則とする義務のしるしとして、彼にあかしを与え、彼の手に聖書を置いた。その中で彼は「その生涯のすべての日」読まなければならなかった（申命記 17:18、19）。(3) 彼が先に召されたこの大いなる働きのために彼を資格づける御霊を受けたしるしとして、彼に油を注いだ。王の油注ぎは中断の場合（ここやソロモンの場合のように）にのみ言及されるが、すべての王に、少なくともダビデの家の王には、その儀式が用いられたかもしれないと私は知っている。彼らの王権がキリストの王権の型であり、キリストはその仲間の上に、ダビデのすべての子の上に油注がれるべきであったから。(4) 民が彼を受け入れ、その治めに服従するしるしとして、彼らは喜びの手をたたき、心からの良い願いを表した。「王様、生きてください」。こうして彼らは彼を王とした。彼らの王とした。神の任命に同意し、賛同した。アタリヤの専制の終わりと、エホヤダのような良い人の教育の下にいる王による宗教の回復と確立の見込みを喜ぶ理由があった。その権利のある者が王冠に来たことを喜び、死からいのちとして彼らに来た、ダビデの家がその中に生きるべき方について、「彼を生かしてください」と祈る理由があった。このような喜びと満足の叫びをもって、キリストの国が私たちの心に迎えられなければならない。その御座がそこに立てられ、簒奪者サタンが退けられるとき。「ホサナ、来る者は祝福されている」。手をたたき、「王イエス様、私の魂においても、全世界においても、永遠に生き、治めてください」と言おう。約束されている（詩篇 72:15）。「彼は生き、彼とその国のために、絶えず祈がささげられる」。
¹³ アタリヤが衛兵と民の声を聞いたとき、彼女は民のところへ、主の宮に入って行った。
¹⁴ 見ると、王は慣習のように柱のそばに立ち、つかさたちとラッパ吹きたちが王のそばにいた。国の民はみな喜び、ラッパを吹き鳴らしていた。アタリヤは自分の衣服を引き裂き、「反逆だ、反逆だ」と叫んだ。
¹⁵ しかし祭司エホヤダは百人隊の長たち、軍勢の将校たちに命じて言った。「彼女を境界の外に出せ。彼女に従う者は剣で殺せ。」祭司は言っていたからである。「彼女を主の宮で殺してはならない。」
¹⁶ 彼らは彼女に手をかけた。彼女は馬が王の宮に入って来る道を通って行った。そこで彼女は殺された。
王の即位の厳粛さが終わったら、アタリヤを訪ね、彼女の殺人、簒奪、専制について責めを負わせるよう意図されたと推測できる。しかし彼女は、母イゼベルのように、彼らの手を省き、彼らに出会いに行き、自らの破滅を急いだ。1. 音を聞いて、彼女は恐れて何事かを見ようとした（列王紀第二 11:13）。エホヤダとその友人たちは沈黙のうちに始めたが、今や彼らの力を見出し、彼らがしていることを宣言した。アタリヤはほとんど顧みられていなかったようで、さもなければ彼女はこの大胆な試みについての知らせを、自らの耳で音を聞く前に持たされたであろう。計画が完成する前に発見されていたら、潰されたかもしれないが、今や遅すぎた。音を聞いたとき、彼女自身が来るほどに愚かな助言を受けたのは不思議である。そして、見るからに、一人で来た。彼女が誰も行かせる者がなく、誰も一緒に行く者がいないほど見捨てられていたのではなく、彼女は恐れと憤りの動揺によってひどく惑わされた。神が滅ぼす者は神が愚かにする。2. なされたことを見て、彼女は助けを求めて叫んだ。彼女は王の場所が柱のそばに、つかさたちと民が敬意を払う者によって占められているのを見（列王紀第二 11:14）、彼女の力が終わったと結論する理由があった。その力が奪ったものであることを彼女は知っていた。これが彼女を、気が狂った者ののように衣服を引き裂かせ、「反逆だ、反逆だ。来て、反逆者たちに対して助けよ」と叫ばせた。ヨセフスは、王の場所を占める者を殺すよう叫んだと付け加える。今なされていることは最高の正義であったが、それは最高の犯罪として烙印された。彼女自身が最も大きな反逆者であったのに、最初に、最も大声で「反逆だ、反逆だ」と叫んだ。自分自身が最も罪深い者が、通常、他者を非難するのに最も進んでいる。3. エホヤダは偶像礼拝者、簒奪者、公の平和の敵として彼女を死刑にするよう命じた。配慮された。(1) 彼女は神殿、あるいはその庭のどこでも殺されないように。その聖なる場所への敬意から。その場所は、いかに正当にささげられようとも、いかなる人身犠牲の血によっても汚されてはならない。(2) 彼女のために現れる者は誰でも彼女と共に死ぬように。「彼女に従う者、彼女を守るか救う者、彼女に固執し、正当な君主の利益に来ない彼女の従者の誰でも、『剣で殺せ』。ただし今彼女に従う場合を除いて」（列王紀第二 11:15）。これらの命令に従って、彼女が裏口から宮殿へ逃げようとするのを、彼らは馬小屋を通って追い、そこで彼女を殺した（列王紀第二 11:16）。「主よ、あなたの敵がこのように滅びますように」。このように血気の娼婦に血を飲ませよ。彼女はそれに値するから。
¹⁷ エホヤダは主と王と民の間に契約を結んだ。彼らが主の民となるために。王と民の間にも契約を結んだ。
¹⁸ 国の民はみなバアルの宮に入り、これを打ち砕いた。彼らはその祭壇と像を徹底的に打ち砕き、祭壇の前でバアルの祭司マタンを殺した。祭司は主の宮の上に役人たちを任じた。
¹⁹ 彼は百人隊の長たち、隊長、衛兵、そして国の民をみな連れ、王を主の宮から連れ下ろし、衛兵の門の道を通って王の宮に来た。彼は王たちの王座に着いた。
²⁰ 国の民はみな喜び、町は穏やかであった。彼らは王の宮のそばで剣をもってアタリヤを殺した。
²¹ エホアシュは七歳で王となった。
エホヤダは今やその働きの娼婦的な部分を終えた。アタリヤの死によって、若い王子はすべての反対から王座への道を清められた。彼は今や革命を完成し、政府を安定させるためにその利点を活かさなければならなかった。ここに二つのことが記されている。
一、本来の契約によって彼が据えた良い基礎（列王紀第二 11:17）。王子と民が神の家に共にいた今、彼らが動く前に、エホヤダは彼らが共に神と契約を結び、互いに契約を結ぶように配慮した。神に対する、互いに対する彼らの務めを正しく理解し、それに堅く縛られるために。1. 彼は神と彼らの間の契約によって、彼らの間の宗教の利益を定め、確保しようとした。王と民は、両方が主に結びついたとき、最も堅く互いに結びつく。神はすでにその側で、彼らの神となることを約束された（エホヤダはあかしの書にそれを示すことができた）。今、王と民はその側で、「彼らが主の民となる」ことを契約し、同意しなければならない。この契約において、王はその臣民と同じ平場に立ち、主に仕えるにおいて彼らの誰と同じように縛られる。この誓いによって彼らは、多くの者が礼拝したバアルを捨て、神の支配に身を委ねた。民の上を過ぎるすべての変化が、彼らの間の宗教の利益を回復し、強め、進めるのに役立つとき、民は幸いである。そして神とその務めに対する新鮮で感じられる義務の下に世に出る者たちは、栄える見込みがある。神に対する私たちの絆によって、すべての関係の絆が強められる。彼らは「まず自分自身を主にささげ、次に私たちにささげた」（コリント人への第二の手紙 8:5）。2. そして彼は戴冠の誓いと忠誠の誓い、「王と民の間の契約—pacta conventa」を定めた。それによって王は律法に従って治め、臣民を保護する義務を負い、彼らは彼がそうする間、彼に従い、信仰と真の忠誠を彼に負う。契約は、すでに私たちを縛っている務めを思い出させ、それに縛るのに役立つ。すべての関係において、当事者が互いに完全に理解し合うことは良いことである。特に王子と臣民の間において。一方がその力と特権の限界を、もう一方がその自由と財産の限界を理解できるように。そして父祖たちがその前に置いた古い境界石が決して動かされませんように。
二、その基礎の上に彼が築いた良い始まり。1. 神との契約に従って、彼らは直ちに偶像礼拝を廃止した。前の王たちがアハブの家に従って導入したものを（列王紀第二 11:18）。「国の民はみな」、暴徒が集まった。偶像礼拝に対する彼らの熱心を示すために。そして誰もが、今やこれほど良く率いられているので、バアルの神殿、その祭壇、その像を引き倒すのに手を貸した。彼のすべての礼拝者は彼を見捨てたらしい。ただ彼の祭司マタンだけがその祭壇に固執した。すべての人がバアルを見捨てたのに、彼はそうせず、そこで殺された。その祭壇の上でささげられた最良のいけにえであった。バアルの神殿を破壊した後、彼らは「神の家の上に役人たち」を任じた。神の奉仕が適切な者によって、定められた時に、制定的な様式によって規則正しく行われるのを見るため。2. 互いの間の契約に従って、彼らは互いに対する相互の準備と満足を表した。(1) 王は儀仗をもって王宮に連れて行かれ、そこでさばきの王座に着いた。「ダビデの家の王座」（列王紀第二 11:19）。嘆願と上訴を受ける準備ができて。それらをエホヤダに委ねて答え、判決を下す。(2) 民は喜び、エルサレムは穏やかであった（列王紀第二 11:20）。ヨセフスは彼らが多くの日数、喜びの祭りを守ったと言う。ソロモンの観察を実現して（箴言 11:10）、「正しい者が栄えるとき、町は喜び、悪者が滅びるとき、叫びがある」。
英語原文
The Death of Athaliah (878 BC)
¹ And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal.
² But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain.
³ And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land.
God had assured David of the continuance of his family, which is called his ordaining a lamp for his anointed; and this cannot but appear a great thing, now that we have read of the utter extirpation of so many royal families, one after another. Now here we have David's promised lamp almost extinguished and yet wonderfully preserved.
I. It was almost extinguished by the barbarous malice of Athaliah, the queen-mother, who, when she heard that her son Ahaziah was slain by Jehu, arose and destroyed all the seed-royal (2Ki 11:1), all that she knew to be akin to the crown. Her husband Jehoram had slain all his brethren the sons of Jehoshaphat, 2Ch 21:4. The Arabians had slain all Jehoram's sons except Ahaziah, 2Ch 22:1. Jehu had slain all their sons (2Ch 22:8) and Ahaziah himself. Surely never was royal blood so profusely shed. Happy the men of inferior birth, who live below envy and emulation! But, as if all this were but a small matter, Athaliah destroyed all that were left of the seed-royal. It was strange that one of the tender sex could be so barbarous, that one who had been herself a king's daughter, a king's wife, and a king's mother, could be so barbarous to a royal family, and a family into which she was herself ingrafted; but she did it, 1. From a spirit of ambition. She thirsted after rule, and thought she could not get to it any other way. That none might reign with her, she slew even the infants and sucklings that might have reigned after her. For fear of a competitor, not any must be reserved for a successor. 2. From a spirit of revenge and rage against God. The house of Ahab being utterly destroyed, and her son Ahaziah among the rest, because he was akin to it, she resolved, as it were, by way of reprisal, to destroy the house of David, and cut off his line, in defiance of God's promise to perpetuate it—a foolish attempt and fruitless, for who can disannul what God hath purposed? Grandmothers have been thought more fond of their grandchildren than they were of their own; yet Ahaziah's own mother is the wilful murderer of Ahaziah own sons, and in their infancy too, when she was obliged, above any other, to nurse them and take care of them. Well might she be called Athaliah, that wicked woman (2Ch 24:7), Jezebel's own daughter; yet herein God was righteous, and visited the iniquity of Joram and Ahaziah, those degenerate branches of David's house, upon their children.
II. It was wonderfully preserved by the pious care of one of Joram's daughters (who was wife to Jehoiada the priest), who stole away one of the king's sons, Joash by name, and hid him, 2Ki 11:2,3. This was a brand plucked out of the fire; what number were slain we are not told, but, it seems, this being a child in the nurse's arms was not missed, or not enquired after, or at least no found. The person that delivered him was his own aunt, the daughter of wicked Joram; for God will raise up protectors for those whom he will have protected. The place of his safety was the house of the Lord, one of the chambers belonging to the temple, a place Athaliah seldom troubled. His aunt, by bringing him hither, put him under God's special protection, and so hid him by faith, as Moses was hidden. Now were David's words made good to one of his seed (Ps 27:5), In the secret of his tabernacle shall he hide me. With good reason did this Joash, when he grew up, set himself to repair the house of the Lord, for it had been a sanctuary to him. Now was the promise made to David bound up in one life, and yet it did not fail. Thus to the son of David will God, according to his promise, secure a spiritual seed, which, though sometimes reduced to a small number, brought very low, and seemingly lost, will be perpetuated to the end of time, hidden sometimes and unseen, but hidden in God's pavilion and unhurt. It was a special providence that Joram, though a king, a wicked king, married his daughter to Jehoiada a priest, a godly priest. Some perhaps thought it a disparagement to the royal family to marry a daughter to a clergyman, but it proved a happy marriage, and the saving of the royal family from ruin; for Jehoiada's interest in the temple gave her an opportunity to preserve the child, and her interest in the royal family gave him an opportunity to set him on the throne. See the wisdom and care of Providence, and how it prepares for what it designs; and see what blessings those lay up in store for their families that marry their children to those that are wise and good.
⁴ And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and showed them the king's son.
⁵ And he commanded them, saying, This is the thing that ye shall do; A third part of you that enter in on the sabbath shall even be keepers of the watch of the king's house;
⁶ And a third part shall be at the gate of Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, that it be not broken down.
⁷ And two parts of all you that go forth on the sabbath, even they shall keep the watch of the house of the LORD about the king.
⁸ And ye shall compass the king round about, every man with his weapons in his hand: and he that cometh within the ranges, let him be slain: and be ye with the king as he goeth out and as he cometh in.
⁹ And the captains over the hundreds did according to all things that Jehoiada the priest commanded: and they took every man his men that were to come in on the sabbath, with them that should go out on the sabbath, and came to Jehoiada the priest.
¹⁰ And to the captains over hundreds did the priest give king David's spears and shields, that were in the temple of the LORD.
¹¹ And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, along by the altar and the temple.
¹² And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.
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, 2Ch 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 (1Jo 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, De 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 (2Ki 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, 2Ki 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, 2Ki 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 (2Ki 11:5), compass the king, and be with him (2Ki 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 (2Ki 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 (2Ki 11:6,7), 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, 2Ki 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 (Ec 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, 2Ki 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, De 17:18,19. (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 (Ps 72:15), He shall live, and prayer shall be made for him, and his kingdom, continually.
¹³ And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the LORD.
¹⁴ And when she looked, behold, 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: and Athaliah rent her clothes, and cried, Treason, Treason.
¹⁵ But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD.
¹⁶ And they laid hands on her; and she went by the way by the which the horses came into the king's house: and there was she slain.
We may suppose it was designed when they had finished the solemnity of the king's inauguration, to pay a visit to Athaliah, and call her to an account for her murders, usurpation, and tyranny; but, like her mother Jezebel, she saved them the labour, went out to meet them, and hastened her own destruction. 1. Hearing the noise, she came in a fright to see what was the matter, 2Ki 11:13. Jehoiada and his friends began in silence, but now that they found their strength, they proclaimed what they were doing. It seems, Athaliah was little regarded, else she would have had intelligence brought her of this daring attempt before with her own ears she heard the noise; had the design been discovered before it was perfected, it might have been quashed, but now it was too late. When she heard the noise it was strange that she was so ill advised as to come herself, and, for aught that appears, to come alone. Surely she was not so neglected as to have none to go for her, or none to go with her, but she was wretchedly infatuated by the transport both of fear and indignation she was in. Whom God will destroy he befools. 2. Seeing what was done she cried out for help. She saw the king's place by the pillar possessed by one to whom the princes and people did homage (2Ki 11:14) and had reason to conclude her power at an end, which she knew was usurped; this made her rend her clothes, like one distracted, and cry, "Treason! treason! Come and help against the traitors." Josephus adds that she cried to have him killed that possessed the king's place. What was now doing was the highest justice, yet it was branded as the highest crime; she herself was the greatest traitor, and yet was first and loudest in crying Treason! treason! Those that are themselves most guilty are commonly most forward to reproach others. 3. Jehoiada gave orders to put her to death as an idolater, a usurper, and an enemy to the public peace. Care was taken, (1.) That she should not be killed in the temple, or any of the courts of it, in reverence to that holy place, which must not be stained with the blood of any human sacrifice, though ever so justly offered. (2.) That whoever appeared for her should die with her: "Him that follows her, to protect or rescue her, any of her attendants that resolve to adhere to her and will not come into the interests of their rightful sovereign, kill with the sword, but not unless they follow her now," 2Ki 11:15. According to these orders, she endeavouring to make her escape the back way to the palace, through the stalls, they pursued her, and there killed her, 2Ki 11:16. So let thy enemies perish, O Lord! thus give the bloody harlot blood to drink, for she is worthy.
¹⁷ And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD's people; between the king also and the people.
¹⁸ And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD.
¹⁹ And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the LORD, and came by the way of the gate of the guard to the king's house. And he sat on the throne of the kings.
²⁰ And all the people of the land rejoiced, and the city was in quiet: and they slew Athaliah with the sword beside the king's house.
²¹ Seven years old was Jehoash when he began to reign.
Jehoiada had now got over the harlot part of his work, when, by the death of Athaliah, the young prince had his way to the throne cleared of all opposition. He had now to improve his advantages for the perfecting of the revolution and the settling of the government. Two things we have an account of here:—
I. The good foundations he laid, by an original contract, 2Ki 11:17. Now that prince and people were together in God's house, as it should seem before they stirred, Jehoiada took care that they should jointly covenant with God, and mutually covenant with each other, that they might rightly understand their duty both to God and to one another, and be firmly bound to it. 1. He endeavoured to settle and secure the interests of religion among them, by a covenant between them and God. King and people would then cleave most firmly to each other when both had joined themselves to the Lord. God had already, on his part, promised to be their God (Jehoiada could show them that in the book of the testimony); now the king and people on their part must covenant and agree that they will be the Lord's people: in this covenant, the king stands upon the same level with his subjects and is as much bound as any of them to serve the Lord. By this engagement they renounced Baal, whom many of them had worshipped, and resigned themselves to God's government. It is well with a people when all the changes that pass over them help to revive, strengthen, and advance the interests of religion among them. And those are likely to prosper who set out in the world under fresh and sensible obligations to God and their duty. By our bonds to God the bonds of every relation are strengthened. They first gave themselves to the Lord, and then to us, 2Co 8:5. 2. He then settled both the coronation-oath and the oath of allegiance, the pacta conventa—covenant, between the king and the people, by which the king was obliged to govern according to law and to protect his subjects, and they were obliged, while he did so, to obey him and to bear faith and true allegiance to him. Covenants are of use both to remind us of and to bind us to those duties which are already binding on us. It is good, in all relations, for the parties to understand one another fully, particularly in that between prince and subject, that the one may understand the limits of his power and prerogative, the other those of his liberty and property; and never may the ancient landmarks which our fathers have set before them be removed.
II. The good beginnings he raised on those foundations. 1. Pursuant to their covenant with God they immediately abolished idolatry, which the preceding kings, in compliance with the house of Ahab, had introduced (2Ki 11:18): All the people of the land, the mob, got together, to show their zeal against idolatry; and every one, now that they were so well headed, would lend a hand to pull down Baal's temple, his altars, and his images. All his worshippers, it should seem, deserted him; only his priest Mattan stuck to his altar. Though all men forsook Baal, he would not, and there he was slain, the best sacrifice that ever was offered upon that altar. Having destroyed Baal's temple, they appointed officers over the house of God, to see that the service of God was regularly performed by the proper persons, in due time, and according to the institutional manner. 2. Pursuant to their covenant with one another they expressed a mutual readiness to and satisfaction in each other. (1.) The king was brought in state to the royal palace, and sat there on the throne of judgment, the thrones of the house of David (2Ki 11:19), ready to receive petitions and appeals, which he would refer it to Jehoiada to give answers to and to give judgment upon. (2.) The people rejoiced, and Jerusalem was in quiet (2Ki 11:20), and Josephus says they kept a feast of joy many days, making good Solomon's observation (Pr 11:10), When it goes well with the righteous the city rejoices, and when the wicked perish there is shouting.
イスラエルの国における変革はエヒウの確立によって間もなく完了した。次に私たちはユダの国の事情について調べなければならない。この国はイスラエルと同じ時に、同じ手によって、その頭（その程度のものではあったが）を失った。しかし、そこでは事情がイスラエルよりも長く混乱していた。それでも数年を経て、本章に見るように、良い状態に整えられた。 一、アタリヤが政権を簒奪し、王族の種をすべて滅ぼした（2Ki 11:1）。 二、一歳の子ヨアシュが不思議な保全を受けた（2Ki 11:2,3）。 三、六年の終わりに彼が表に出され、エホヤダの取り計らいによって王とされた（2Ki 11:4-12）。 四、アタリヤが殺された（2Ki 11:13-16）。 五、王国の民政も宗教的利益も、ヨアシュの手に良く整えられた（2Ki 11:17-21）。 こうして、いくらかの中断ののち、事態は有利な形で古い軌道に戻ったのである。