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 (Kg2 11:1), all that she knew to be akin to the crown. Her husband Jehoram had slain all his brethren the sons of Jehoshaphat, Ch2 21:4. The Arabians had slain all Jehoram's sons except Ahaziah, Ch2 22:1. Jehu had slain all their sons (Ch2 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 Ahazaiah's 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 (Ch2 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, Kg2 11:2, Kg2 11:3. 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 (Psa 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.

Six years Athaliah tyrannised. We have not a particular account of her reign; no doubt it was of a piece with the beginning. While Jehu was extirpating the worship of Baal in Israel, she was establishing it in Judah, as appears, Ch2 24:7. The court and kingdom of Judah had been debauched by their alliance with the house of Ahab, and now one of that house is a curse and a plague to both: sinful friendships speed no better. All this while, Joash lay hid, entitled to a crown and intended for it, and yet buried alive in obscurity. Though the sons and heirs of heaven are now hidden, the world knows them not (Jo1 3:1), yet the time is fixed when they shall appear in glory, as Joash in his seventh year; by that time he was ready to be shown, not a babe, but, having served his first apprenticeship to life and arrived at his first climacterical year, he had taken a good step towards manhood; by that time the people had grown weary of Athaliah's tyranny and ripe for a revolution. How that revolution was effected we are here told. I. The manager of this great affair was Jehoiada the priest, probably the high priest, or at least the sagan (as the Jews called him) or suffragan to the high priest. By his birth and office he was a man in authority, whom the people were bound by the law to observe and obey, especially when there was no rightful king upon the throne, Deu 17:12. By marriage he was allied to the royal family, and, if all the seed-royal were destroyed, his wife, as daughter to Joram, had a better title to the crown than Athaliah had. By his eminent gifts and graces he was fitted to serve his country, and better service he could not do it than to free it from Athaliah's usurpation; and we have reason to think he did not make this attempt till he had first asked counsel of God and known his mind, either by prophets or Urim, perhaps by both. II. The management was very discreet and as became so wise and good a man as Jehoiada was. 1. He concerted the matter with the rulers of hundreds and the captains, the men in office, ecclesiastical, civil, and military; he got them to him to the temple, consulted with them, laid before them the grievances they at present laboured under, gave them an oath of secresy, and, finding them free and forward to join with him, showed them the king's son (Kg2 11:4), and so well satisfied were they with his fidelity that they saw no reason to suspect an imposition. We may well think what a pleasing surprise it was to the good people among them, who feared that the house and lineage of David were quite cut off, to find such a spark as this in the embers. 2. He posted the priests and Levites, who were more immediately under his direction, in the several avenues to the temple, to keep the guard, putting them under the command of the rulers of hundreds, Kg2 11:9. David had divided the priests into courses, which waited by turns. Every sabbath-day morning a new company came into waiting, but the company of the foregoing week did not go out of waiting till the sabbath evening, so that on the sabbath day, when double service was to be done, there was a double number to do it, both those that were to come in and those that were to go out. These Jehoiada employed to attend on this great occasion; he armed them out of the magazines of the temple with David's spears and shields, either his own or those he had taken from his enemies, which he devoted to God's honour, Kg2 11:10. If they were old and unfashionable, yet those that used them might, by their being David's, be reminded of God's covenant with him, which they were now acting in the defence of. Two things they were ordered to do: - (1.) To protect the young king from being insulted; they must keep the watch of the king's house (Kg2 11:5), compass the king, and be with him (Kg2 11:8), to guard him from Athaliah's partizans, for still there were those that thirsted after royal blood. (2.) To preserve the holy temple from being profaned by the concourse of people that would come together on this occasion (Kg2 11:6): Keep the watch of the house, that it be neither broken through nor broken down, and so strangers should crowd in, or such as were unclean. He was not so zealous for the projected revolution as to forget his religion. In times of the greatest hurry care must be taken, Ne detrimentum capiat ecclesia - That the holy things of God be not trenched upon. It is observable that Jehoiada appointed to each his place as well as his work (Kg2 11:6, Kg2 11:7), for good order contributes very much to the expediting and accomplishing of any great enterprise. Let every man know, and keep, and make good, his post, and then the work will be done quickly. 3. When the guards were fixed, then the king was brought forth, Kg2 11:12. Rejoice greatly, O daughter of Sion! for even in thy holy mountain thy king appears, a child indeed, but not such a one as brings a woe upon the land, for he is the son of nobles, the son of David (Ecc 10:17) - a child indeed, but he had a good guardian, and, which was better, a good God, to go to. Jehoiada, without delay, proceeded to the coronation of this young king; for, though he was not yet capable of despatching business, he would be growing up towards it by degrees. This was done with great solemnity, Kg2 11:12. (1.) In token of his being invested with kingly power, he put the crown upon him, though it was yet too large and heavy for his head. The regalia, it is probable, were kept in the temple, and so the crown was ready at hand. (2.) In token of his obligation to govern by law, and to make the word of God his rule, he gave him the testimony, put into his hand a Bible, in which he must read all the days of his life, Deu 17:18, Deu 17:19. (3.) In token of his receiving the Spirit, to qualify him for this great work to which he before was called, he anointed him. Though notice is taken of the anointing of the kings only in case of interruption, as here, and in Solomon's case, yet I know not but the ceremony might be used for all their kings, at least those of the house of David, because their royalty was typical of Christ's, who was to be anointed above his fellows, above all the sons of David. (4.) In token of the people's acceptance of him and subjection to his government, they clapped their hands for joy, and expressed their hearty good wishes to him: Let the king live; and thus they made him king, made him their king, consented to, and concurred with, the divine appointment. They had reason to rejoice in the period now put to Athaliah's tyranny, and the prospect they had of the restoration and establishment of religion by a king under the tuition of so good a man as Jehoiada. They had reason to bid him welcome to the crown whose right it was, and to pray, Let him live, concerning him who came to them as life from the dead and in whom the house of David was to live. With such acclamations of joy and satisfaction must the kingdom of Christ be welcomed into our hearts when his throne is set up there and Satan the usurper is deposed. Hosanna, blessed is he that comes: clap hands, and say, "Let King Jesus live, for ever live and reign, in my soul, and in all the world;" it is promised (Psa 72:15), He shall live, and prayer shall be made for him, and his kingdom, continually.