II Kings 11:17 · Bible study
2 Kings 11:17 Commentary: The Two Covenants
Hebrew · 9 what the commentators say
Meaning in one sentence
Why Jehoiada made two covenants after Athaliah's fall: one with God, one between king and people.
Research Summary
- Meaning: Jehoiada renews the covenant between God and Israel and makes a separate civil covenant between king and people, establishing religious fidelity as the basis for political order.
- Key words: “covenant” (H1285 berit), “cut” (H3772 karat), “become a people to Yahweh” (H1961 H5971).
- Main debate: Whether the phrase “the covenant” refers to a specific coronation ritual (Barnes) or a general renewal of the Sinai covenant (Gill, Matthew Henry).
- Theological theme: The integration of divine sovereignty and human government; covenant as the basis for both worship and social order.
- Best use: Teaching on the relationship between spiritual renewal and civic responsibility; as a model for national or church reformation.
Translation Comparison
BSB Berean Standard Bible 2020
Then Jehoiada made a covenant between the LORD and the king and the people that they would be the LORD’s people. He also made a covenant between the king and the people.
WEB World English Bible 2000
Jehoiada made a covenant between Yahweh and the king and the people, that they should be Yahweh’s people; also between the king and the people.
KJV King James Version 1769
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.
ASV American Standard Version 1901
And Jehoiada made a covenant between Jehovah and the king and the people, that they should be Jehovah’s people; between the king also and the people.
YLT Young's Literal Translation 1898
And Jehoiada maketh the covenant between Jehovah and the king and the people, to be for a people to Jehovah, and between the king and the people.
Darby Darby Bible 1890
And Jehoiada made a covenant between Jehovah and the king and the people, that they should be the people of Jehovah; and between the king and the people.
Douay-Rheims Douay-Rheims Bible 1899
And Joiada made a covenant between the Lord, and the king, and the people, that they should be the people of the Lord; and between the king and the people.
Translations in other languages (10 available)
Entonces Joiada hizo alianza entre Jehová y el rey y el pueblo, que serían pueblo de Jehová: y asimismo entre el rey y el pueblo.
Então Joiada fez aliança entre o SENHOR e o rei e o povo, que seriam povo do SENHOR: e também entre o rei e o povo.
Jehojada traita entre l’ Éternel, le roi et le peuple, l’ alliance par laquelle ils devaient être le peuple de l’ Éternel; il établit aussi l’ alliance entre le roi et le peuple.
Da machte Jojada einen Bund zwischen dem HERRN und dem König und dem Volk, daß sie des HERRN Volk sein sollten; also auch zwischen dem König und dem Volk.
En Jojada maakte een verbond tussen den HEERE en tussen den koning, en tussen het volk, dat het den HEERE tot een volk zou zijn; mitsgaders tussen de koning en tussen het volk.
E Jehoiada fermò tra l’Eterno, il re ed il popolo il patto, per il quale Israele doveva essere il popolo dell’Eterno; e fermò pure il patto fra il re ed il popolo.
Tedy uczynił Jojada przymierze między Panem, i między królem, i między ludem, aby byli ludem Pańskim; także między królem i między ludem.
И заключил Иодай завет между Господом и между царем и народом, чтоб он был народом Господним, и между царем и народом.
耶何耶大使 王 和 民 與 耶和華 立 約，作 耶和華 的民；又使 王 與 民立約。
And Jehoiada made an agreement between the Lord and the king and the people, that they would be the Lord's people; and in the same way between the king and the people.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Kings 11:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators broadly agree that this verse records a dual covenant renewal after Athaliah's overthrow. Jehoiada, acting as the Lord's representative, first renewed the national covenant between Yahweh, the young king Joash, and the people, binding them to be Yahweh's people. Jamieson-Fausset-Brown call it a renewal of the Sinai covenant (Exodus 19; Deuteronomy 29). Matthew Henry describes it as an “original contract” that would “cleave most firmly” when both king and people had joined themselves to the Lord. Then a second, civil covenant was made between the king and the people. Wesley explains that the king engaged to rule justly in the fear of God, and the people to defend and obey him. Gill and Clarke similarly see the first as a sacred commitment against idolatry and for pure worship, the second as a mutual pledge of political loyalty and just governance. Barnes draws attention to the definite article, “the covenant”, suggesting it was an established coronation ritual. Cambridge Bible adds that Jehoiada stood in the place of the Lord, receiving promises from both parties. The consensus is clear: religious fidelity to Yahweh is the foundation for legitimate political order.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: Jehoiada initiated a renewal of the covenant between God and Israel and simultaneously established a civil covenant between the king and the people, making religious fidelity the foundation for political order.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the two covenants | The first covenant binds king and people to God; the second establishes mutual responsibilities in governance. | Some see the civil covenant as a check on royal absolutism (Clarke, Wesley), while others view it as a standard element of coronation (Barnes, Lange). |
| Role of the high priest | Jehoiada acted as mediator representing God. | In 2 Chronicles 23:16, the covenant is said to be made “between himself and the people.” Some interpret this as Jehoiada standing in for God; others see it as the priest acting on his own authority. |
| Continuity with earlier covenants | The covenant with Yahweh renews the Sinai covenant. | Whether it follows the pattern of David’s covenant (2 Sam 5:3) or Joshua’s (Josh 24:25) is debated; Barnes argues for a specific coronation form, while Gill sees it as a general renewal. |
| Implications for church-state relations | Religious fidelity precedes and grounds political legitimacy. | Christians differ on whether this model supports a formal establishment of religion or a more voluntary covenant in a pluralistic society. |
Historical & Cultural Context
Second Kings 11 narrates the usurpation of Athaliah, the sole surviving queen-mother of Judah’s royal line. After Ahaziah’s death, she slaughtered the royal heirs and ruled as queen-regent for six years (11:1-3). Jehoiada the high priest hid the infant Joash in the temple precincts. In the seventh year, Jehoiada orchestrated a coup: he secured the loyalty of the Carites and guards, presented the seven-year-old king to the people, and had Athaliah executed (11:4-16). Verse 17 is the immediate sequel, the covenant-making that formalizes the new order.
Covenant (Hebrew berit) was a central concept in the ancient Near East and in Israel’s identity. The verb “cut” (karat) points to the ritual of cutting a sacrificial animal. Jehoiada’s action echoes earlier covenant renewals after periods of apostasy, Joshua at Shechem (Joshua 24:25), Samuel at Mizpah (1 Samuel 7), and David’s covenant with the elders of Israel (2 Samuel 5:3). The cross-references in Deuteronomy establish that the Mosaic covenant was foundational. Here, the covenant is made “between Yahweh and the king and the people,” re-establishing the Lord as sovereign over both. Then a second covenant is made “between the king and the people,” a mutual pledge placing the king under divine law and the people under the king’s authority.
This dual structure is unprecedented in the earlier coronation narratives. It likely reflects the traumatic rupture of Athaliah’s reign, which mixed Baal worship with the throne. By separating the religious and political covenants in sequence, Jehoiada ensures that the king’s legitimacy derives first from loyalty to Yahweh. The destruction of Baal’s temple and the execution of its priest (v.18) follow directly as the covenant’s firstfruit. Jerusalem’s rejoicing and quiet (v.20) testify that this two-fold covenant restored both divine and human order.
Textual Notes
The consulted sources note no significant textual variants for this verse. Some English translations render “a covenant” (WEB, KJV) while the Hebrew has the definite article (ha-berit, “the covenant”), as reflected in Barnes’ comment that it was likely “the covenant” already established in coronation ritual. This difference is translational, not textual.
Reception History
This verse has been influential in Christian political theology, especially in Reformed and Puritan traditions. The Geneva Bible (1599) and Matthew Henry (1710) interpreted the dual covenant as a model for national reformation: first renewing allegiance to God, then establishing righteous governance. Wesley’s Explanatory Notes and Clarke’s Commentary echo this view within Methodism, emphasizing mutual obligations. In Anglican contexts, the verse has been cited in discussions of the coronation oath and the duty of kings. The dual covenant structure has also been used as a biblical paradigm for church covenanting and for teaching the interdependence of spiritual and civil authority.
Preaching This Verse
Three-point outline
- Covenant with God: Jehoiada first renews the covenant between Yahweh, the king, and the people, making them the Lord’s people. This is the foundation: political restoration begins with spiritual recommitment. All parties, including the young king, stand under God’s authority.
- Covenant between king and people: Jehoiada then establishes a mutual compact: the king promises just rule according to God’s law; the people promise loyalty and support. This is not a social contract separate from faith, but its necessary consequence.
- The fruit of covenant: The immediate result is the destruction of Baal worship and the restoration of proper worship. Covenantal fidelity produces peace and rejoicing. The city is quiet because God’s order is restored.
Five-point outline
- The context: Athaliah’s reign of terror and the hidden king. Covenant comes after deliverance.
- The priest’s role: Jehoiada stands as mediator, representing God to the people and the people to God.
- The two covenants: vertical (God-king-people) and horizontal (king-people). Both are necessary for a stable society.
- The content: “that they should be Yahweh’s people”, belonging to God is the primary identity, over any political allegiance.
- The result: purging idolatry, establishing worship, and joy. Covenant leads to concrete action and communal celebration.
Illustration hooks
- A coronation oath: When a new leader takes office, they swear an oath to uphold the constitution and serve the people. Here the oath is first to God, then to the people. The order matters.
- A marriage analogy: A wedding involves vows to God and then mutual promises between spouses. The covenant with God frames the human commitment.
- Group project ground rules: Before a team can work together, they agree on shared values (the “vertical” standard) and then divide tasks and responsibilities (the “horizontal” agreement).
Questions your congregation is asking
- Does my loyalty to Christ affect how I relate to those in authority?
- What does it mean to be “the Lord’s people” in a society that doesn’t share that conviction?
- How can we renew our own commitment to God’s covenant today, both personally and as a church?
Leading a Discussion
This verse sits at the climax of one of the Bible’s most dramatic political rescues. Jehoiada’s dual covenant forces us to consider the connection between our relationship with God and our relationships with human leaders. For small-group discussion, first read 2 Kings 11:1-20 together to appreciate the story. Then focus on verse 17.
Discussion questions
- What stands out to you about Jehoiada making a covenant with God first, and then between the king and the people?
- Why do you think the covenant to be “Yahweh’s people” comes before the civil covenant? What does that say about priorities?
- How does the destruction of Baal’s temple (v.18) connect to the covenant made in v.17? Is covenant renewal always followed by action?
- In what ways do we make “covenants” today, at work, in marriage, in church membership, that resemble this structure?
- How does this passage challenge the idea that faith and politics should be kept separate?
- What can we learn from the fact that the priest, not the king, initiated these covenants?
- How might we “renew our covenant” with God as a group or as individuals this week?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 5:2 | Yahweh our God made a covenant with us in Horeb. |
| Deuteronomy 5:3 | Yahweh didn’t make this covenant with our fathers, but with us, even us, who are all of us here alive today. |
| Deuteronomy 29:1 | These are the words of the covenant which Yahweh commanded Moses to make with the children of Israel in the land of Moab, in addition to the covenant which he made with them in Horeb. |
| Deuteronomy 29:15 | but with those who stand here with us today before Yahweh our God, and also with those who are not here with us today |
| Joshua 24:25 | So Joshua made a covenant with the people that day, and made for them a statute and an ordinance in Shechem. |
| I Samuel 10:25 | Then Samuel told the people the regulations of the kingdom, and wrote it in a book and laid it up before Yahweh. Samuel sent all the people away, every man to his house. |
| II Samuel 5:3 | So all the elders of Israel came to the king to Hebron, and King David made a covenant with them in Hebron before Yahweh; and they anointed David king over Israel. |
| II Kings 11:4 | In the seventh year Jehoiada sent and fetched the captains over hundreds of the Carites and of the guard, and brought them to him into Yahweh’s house; and he made a covenant with them, and made a covenant with them in Yahweh’s house, and showed them the king’s son. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke distinguishes two covenants in this event: first, a general covenant binding everyone to God as His people; second, a particular covenant between king and people defining mutual duties. He argues that where both are faithfully kept, prosperity follows for church and state alike.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the phrase should read "the covenant" rather than the indefinite "a covenant." He identifies this as a specific covenant linked to the coronation ceremony, either already established in that context or one that later became a regular part of it.
Cambridge Bible for Schools and Colleges Anglican 1880
Jehoiada acts as Jehovah's representative, making the covenant in God's name between himself and the people and the king. Both king and people dedicate themselves to the Lord, while the covenant between king and people binds them to loyal subjects and a just ruler.
Geneva Bible Notes Reformed 1599
The note draws attention to a twofold covenant: first between God, the king and the people, binding them as the Lord's people, and then a separate covenant between the king and the people themselves. This highlights both the religious and the political dimensions of the renewal.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that Jehoiada’s covenant had two parts: one between the Lord, the king and the people, and another between the king and the people themselves. On the human level, the king pledged to rule by God’s law and protect the people’s rights, while the people promised loyal obedience.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a clear distinction between two separate covenants: a renewal of Israel's national covenant with the Lord, and a resulting political covenant between the king and the people. This second covenant bound the king to rule by God's law and the people to loyal obedience. Its immediate fruit was the destruction of Baal's worship, restoration of pure worship, and securing the young king's throne.
Lange's Commentary Reformed 1857
Lange insists that the Kings account is the older and clearer record of these events. He warns against using Chronicles as the standard for reconciling the two, since it sometimes confuses priests and levites with the military guards who actually carried out the plan.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Jehoiada made not one covenant but two: a covenant between God and the people to bind them to the Lord, and a separate covenant between the king and the people. This double bond, Henry argues, was meant to secure both religion and government, so that king and people would cleave most firmly to each other when both had first joined themselves to God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley distinguishes two separate covenants in this event: a sacred covenant with God that required renouncing idolatry and maintaining true worship, and a civil covenant between the king and the people for just rule and mutual obligation.