2 Kings 11:12
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.
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EXPOSITORY (ENGLISH BIBLE)
(12) And he brought forth the king’s son.—When the two lines were formed, cutting off the interior of the Temple from the court, Jehoiada led forth the young prince into the protected space between them; perhaps from a side chamber, or perhaps from the sanctuary itself.

And gave him the testimony.—The Hebrew has simply and the testimony. Kimchi explains this to mean a royal robe; other rabbis think of a phylactery on the coronet. (See Deuteronomy 6:8.) Thenius says, the Law—i.e., a book in which were written Mosaic ordinances, and which was held in a symbolic manner over the king’s head after he had been crowned. (See Note on 2Chronicles 23:11.)

Anointed him.—The chronicler says it was “Jehoiada and his sons” who did it. It is difficult to see what objection can fairly be taken to this explanatory addition, unless we are to suppose that, although the high priest was present, the soldiers of the guard poured the sacred oil on the king’s head. Yet Thenius adduces it as an instance of the “petty spirit of the chronist,” accusing him of inserting the words “for fear anybody should think of an anointing by unconsecrated hands.” Surely such criticism as this is itself both “petty” and “wilful.” The words probably stood in the chronicler’s principal source.

God save the king.—Literally, Vivat rex. (1Kings 1:25.)

2 Kings 11:12. And put the crown upon him — Having produced Joash, he put the crown on his head, which, it is likely, was kept in the sanctuary. And gave him the testimony — The book of the law, which he put into the king’s hand to remind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, (Deuteronomy 17:18,) and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, because it is a witness of God’s will, and man’s duty. They made him king, and anointed him — As was wont to be done in doubtful cases, when there was any competition or question about the crown, as now there was.

11:1-12 Athaliah destroyed all she knew to be akin to the crown. Jehoash, one of the king's sons, was hid. Now was the promise made to David bound up in one life only, and yet it did not fail. Thus to the Son of David, the Lord, according to his promise, will secure a spiritual seed, hidden sometimes, and unseen, but hidden in God's pavilion, and unhurt. Six years Athaliah tyrannized. Then the king was brought forward. A child indeed, but he had a good guardian, and, what was better, a good God to go to With such 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 cast out. Say, Let the King, even Jesus, live, for ever live and reign in my soul, and in all the world.The testimony - i. e., "The Book of the Law" which was kept in the ark of the covenant (Dent. 31:26). This Jehoiada placed ou the king's head at the moment of coronation, perhaps to indicate that the king was not to be above, but under, the direction of the Law of his country. 2Ki 11:4-12. He Is Made King.

4. the seventh year—namely, of the reign of Athaliah, and the rescue of Jehoash.

Jehoiada sent and fetched the rulers, &c.—He could scarcely have obtained such a general convocation except at the time, or on pretext, of a public and solemn festival. Having revealed to them the secret of the young king's preservation and entered into a covenant with them for the overthrow of the tyrant, he then arranged with them the plan and time of carrying their plot into execution (see on [336]2Ch 22:10-23:21). The conduct of Jehoiada, who acted the leading and chief part in this conspiracy, admits of an easy and full justification; for, while Athaliah was a usurper, and belonged to a race destined by divine denunciation to destruction, even his own wife had a better and stronger claim to the throne; the sovereignty of Judah had been divinely appropriated to the family of David, and therefore the young prince on whom it was proposed to confer the crown, possessed an inherent right to it, of which a usurper could not deprive him. Moreover, Jehoiada was most probably the high priest, whose official duty it was to watch over the due execution of God's laws, and who in his present movement, was encouraged and aided by the countenance and support of the chief authorities, both civil and ecclesiastical, in the country. In addition to all these considerations, he seems to have been directed by an impulse of the Divine Spirit, through the counsels and exhortations of the prophets of the time.

The testimony, i.e. the book of the law, which he put into the king’s hand, to mind him of his duty at his entrance upon his kingdom, which was to read and write out that holy book, Deu 17:18, and to govern himself and his kingdom by it; the law of God being frequently and most properly called a testimony, as Psalm 78:5 132:12 Isaiah 8:16,20; see also Deu 6:17,20 2 Kings 23:3, because it is a witness of God’s will, and man’s duty.

Anointed him; as they used to do in doubtful cases, when there was any competition or question about the crown, as now there was.

And he brought forth the king's son,.... Out of the apartment in the temple where he had been brought up:

and put the crown upon him; the crown royal, which seems to have been kept in the temple:

and gave him the testimony; the book of the law, which he was to read in all his days, and according to it govern the people; and which was a testimony of the will of God both to him and them: Kimchi and Ben Melech interpret it of royal garments put upon him:

and they made him king, and anointed him; proclaimed and declared him king, and anointed him, for the confirmation of it, because of the pretension Athaliah made to the kingdom; otherwise, as the Jewish writers say, the son of a king was not anointed; and hence, they say, it was, that Solomon was anointed, because of the claim of Adonijah:

and they clapped their hands; in token of joy:

and said, God save the king; or, "let the king live"; or, "may he prosper", as the Targum; may health and prosperity attend him in his government. In 2 Chronicles 23:11, it is said; "Jehoiada and his sons anointed him", and said those words; among whom must be Zechariah, whom this king afterwards slew, which was an instance of great ingratitude, 2 Chronicles 24:20.

And he brought forth {l} the king's son, and put the crown upon him, and gave him {m} the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king.

(l) That is, Joash, who had been kept secret six years.

(m) Meaning, the law of God, which is his chief charge, and by which only his throne is established.

EXEGETICAL (ORIGINAL LANGUAGES)
12. And he brought forth the king’s son] i.e. Jehoiada did so, who had charge of him. The name ‘king’s son’ is perhaps given to him here rather than his personal name, to mark that the struggle was for the true successor.

and gave him the Testimony] The word so rendered occurs first in Exodus 16:34, where it is directed that the pot of manna is to be laid up before the Testimony. That by this is meant some portion of the Law which was given to Moses is made clear in a later passage. In Exodus 25:16; Exodus 25:21 it is described as ‘the Testimony which I shall give thee’. We need not suppose that in these passages the whole law of Moses is intended, but the name given to the first portion of the Law would no doubt be continued in after times for all that was considered to be the divine revelation. Hence we must here understand the Law, as the people then possessed it. Express direction is given in Deuteronomy 17:18-19, that when a king shall be chosen he shall have a copy of the Law, which he shall study ‘that he may learn to fear the Lord his God, to keep all the words of this law and these statutes to do them’. So the delivery of the Law would naturally form a most solemn portion of the coronation ceremony.

and anointed him] This was not done as far as we know with all kings, but the present was a special occasion, and no part of the ordinance would be omitted which could help to mark in a religious manner the restoration of the true scion of David’s house.

and they clapt their hands] A natural expression of approval and applause, though not frequently spoken of in the O. Test. It is found in the Psalm 47:1 of exultation before God, and the figure is used Psalm 98:8 ‘Let the floods clap their hands’. But it is quite as frequently used where rejoicing over a fallen enemy is the cause (cf. Job 27:23; Lamentations 2:15; Nahum 3:19).

God save the king] Literally ‘Let the king live’. So they cried when Saul was made king, 1 Samuel 10:24, and at the feast of Adonijah when he sought to be king, 1 Kings 1:25.

Verse 12. - And he - i.e. Jehoiada - brought forth the king's son - produced him, i.e., from the chamber or chambers where he had been concealed hitherto. (On the temple chambers, see Nehemiah 13:4-9.) And put the crown upon him. That the Israelite kings actually wore crowns appears from 2 Samuel 1:10 and 1 Chronicles 20:2. The crown was probably a band of gold, either plain or set with jewels (Zechariah 9:16), fastened behind with a riband. It receives here the same name that is given to the high priest's diadem in Exodus 29:6 and Exodus 39:30. And gave him the testimony. The words "gave him" are not in the original, and are superfluous. What is meant plainly is that the high priest laid on the young king's head a copy of the Law, or of some essential portion of it, perhaps the Decalogue, which is often called "the testimony" (Exodus 16:34; Exodus 25:16, 21, etc.). The object apparently was to show that the king was to rule by law, not arbitrarily - that he was to be, as Dean Stanley says, "not above, but beneath, the law of his country" ('Jewish Church,' vol. 2. p. 397). The ceremony seems to have been a new one, and is indicative of the gradual curtailment of the regal power under the later monarchy. And they made him king, and anointed him. A change is made from the singular to the plural, because, as we learn from 2 Chronicles 23:11, "Jehoiada and his sons anointed him." We have had no mention of the anointing of a new monarch in Judah since the time of Solomon (1 Kings 1:39). It may, however, have been the usual practice. And they - i.e. the people - all who were present - clapped their hands - an ordinary sign of joy (see Psalm 47:1; Psalm 98:8; Isaiah 4:12; Nahum 3:19, etc.) - and said, God save the king! literally, long live the king! (comp. 1 Samuel 10:24; 2 Samuel 16:16; 1 Kings 1:25, 39). 2 Kings 11:12After the approaches to the temple had all been occupied in this manner, Jehoiada brought out the king's son from his home in the temple; or, he brought him forth, set the crown upon him, and handed him the testimony, i.e., the book of the law, as the rule of his life and action as king, according to the precept in Deuteronomy 17:18-19. ואת־העדוּת is connected with את־הנּזר עליו יתּן, because עליו יתּן has the general meaning "delivered to him, handed him," and does not specially affirm the putting on of the crown. ימליכוּ, they made him king. The subject is the persons present, through, as a matter of course, the anointing was performed by Jehoiada and the priests, as the Chronicles expressly affirm. Clapping the hands was a sign of joyful acclamation, like the cry, "Long live the king" (cf. 1 Kings 1:39).
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