It was no light work that Jehoiada had in hand. He had need to "strengthen himself," as we are told that he did (ver. 1). To effect a revolution in a kingdom is either a very guilty or a very noble deed. It can only be justified by the most grave conditions and by a reasonable prospect of success. When, as on this occasion, it is imperatively demanded, and when, as now, it is boldly and effectively accomplished, a very great work of patriotism and philanthropy is wrought; and it is not only man who is served, but God also. On the other hand, to undertake such an achievement without adequate cause and without sufficient means, is to plunge a country into civil strife and to ensure the spilling of much blood and the desolation of many homes. Jehoiada succeeded in his great undertaking, and his success was due to many things. These things are the constant constituents of prosperity everywhere. They are -

I. A SENSE OF SACRED DUTY. Jehoiada was not seeking his own exaltation; he was concerned that the purpose of God was not being fulfilled, and he was desirous of acting in such a way that the will of God should be done in the land, "as the Lord hath said" (ver. 3). Men often carry a purpose into execution because they are animated by a strong, energizing ambition; but they may also be quickened and sustained by a nobler end. They may be charged with a commission from God; they may be filled with a sense of what they owe to him. And a profound persuasion that God has called us to execute a certain work has again and again proved a most powerful inspiration.

II. COURAGE AND COMMAND ON THE PART OF THE LEADER (OR LEADERS). Jehoiada had made up his mind that the thing was now to be done; "The king's son shall reign," he said. And he went about the work of the restoration of the royal house of David with the firmness of fearlessness. He took a commanding tone, knowing that the moment of revolution is not the time for divided counsels. "This is the thing that ye shall do," he said (ver. 4); they did "according to all things Jehoiada... commanded" (ver. 8). Had there been any hesitancy on his part, any lack of decision or resolution, the attempt might have broken down. In perilous times, when great issues are at stake, we must not object to, but rather admire and sustain, the vigour and the determination of our leader.

III. THE GREATEST POSSIBLE CO-OPERATION. Jehoiada called to his aid the military (ver. 1), the ecclesiastics (ver. 2), the people (ver. 3). We should invite all to help on whose willingness and fidelity we can depend.

IV. A CONSCIENTIOUS REGARD FOR WHAT IS RIGHT. Jeboiada wanted to make the most effective arrangement of those who were to act at the critical moment, but he would not have any violation of sacred law under any circumstances (ver. 6). It is our bounden duty to neglect no measures that are likely to work toward the desired end; but in all our arrangements, with this in view, we must stop at the point of disobedience to the Divine Word. Even success itself, however ardently we may desire it, and however devotedly we may have been pursuing it, must be renounced if it cannot be won without the sacrifice of conscience. It is often bought too dearly; and the price is always too high when it includes even the small change of conscientious scruples.

V. THE GREATEST POSSIBLE WISDOM IN CONTRIVANCE. The outworking and execution of the most sagacious measures (vers. 3-10).

VI. OLDNESS AT THE MOMENT OF EXECUTION. (Ver. 11.) Caution, perhaps secrecy, up to a certain hour; then openness and even daring will win the prize.

VII. A REVERENT ATTITUDE TOWARD THE GREAT DISPOSER OF EVENTS. - C.

Is it possible that a time may come when people will rejoice that we are dead? Will some pulpits be more honoured by emptiness man by occupancy? Will some businesses have a chance to recover their character when the principals are dead, but not so long as those principals initiate and conduct the policy of the house? Is it possible that a throne may be a fountain of mischief? Questions such as these, penetrating, unsparing, we should thrust into ourselves, that they may work first painfully and then curatively. Is there. no explanation given of all this rejoicing over the death of Athaliah? The explanation is given in 2 Chronicles 24:7 — "that wicked woman." This is an alliteration which the grammarian might detest, the rhetorician avoid as a vice in eloquence, but which the moralist must look at with a sense of ineffable shame. "Wicked woman" — it is impossible! It ought to be an affront to the very genius of creation; say dark sun, say waterless sea, say flowerless summer, and the irony might be tolerated, for it might be only a discord in words; but "wicked woman" indicates a possibility that makes all hell easy of belief. This is the moral explanation of the physical disaster. Athaliah was slain with the sword — cry, Murder then! Arrest the homicide, the regicide! But wait; you know not all; the explanatory word found in the context — "that wicked woman."

(J. Parker, D.D.).