Catholic Commentary
The Renewal Covenant and Destruction of Baal Worship
16Jehoiada made a covenant between himself, all the people, and the king, that they should be Yahweh’s people.17All the people went to the house of Baal, broke it down, broke his altars and his images in pieces, and killed Mattan the priest of Baal before the altars.
2 Chronicles 23:16–17 describes Jehoiada the high priest establishing a covenant between himself, the people, and King Joash, pledging they would be Yahweh's people. The passage then documents the people's immediate destruction of the Baal temple, its altars, images, and the execution of Mattan the Baal priest, demonstrating covenantal commitment through the removal of false worship.
You cannot say yes to God's covenant without saying a violent no to everything else — conversion demands active destruction, not passive agreement.
2 Chronicles 23:16 — The Tripartite Covenant
The structural form of this covenant is remarkable and deliberate. Jehoiada stands as the mediating party — priest, not king — placing himself between the restored monarch Joash and the entire assembled people (kol-ha'am, "all the people"). This echoes the covenantal architecture of Sinai, where Moses mediated between God and Israel (Exodus 24), and anticipates the priestly mediation that is central to the Levitical and ultimately the Christian understanding of covenant. The Chronicler, writing for a post-exilic audience keenly aware of covenant rupture as the cause of national catastrophe, presents Jehoiada's act as a paradigmatic restoration: priesthood renews what monarchy and people together have broken.
The phrase "that they should be Yahweh's people" (le'am YHWH) is not merely a political declaration of allegiance. It invokes the foundational covenant formula first crystallized at Sinai — "I will be your God and you will be my people" (Leviticus 26:12; Jeremiah 31:33) — which in turn grounds the whole theology of election. To become Yahweh's people is not a status achieved but a relationship received. The Chronicler emphasizes that this renewal is not innovation; it is a return to what Israel always was called to be. The covenant is thus both retrospective (reclaiming lost identity) and prospective (reorienting communal life).
It is also notable that the king is a party to the covenant, not the author of it. In the theology of Chronicles, the king's legitimacy derives from, and is subordinate to, the covenant with Yahweh mediated through the priesthood. Joash does not create the covenant; he is enrolled in it. This subordination of royal power to covenantal and priestly authority is a recurring Chronicler theme that carries deep implications for how political authority relates to divine law.
2 Chronicles 23:17 — The Demolition of Baal
The movement from covenant renewal (v. 16) to the destruction of the Baal temple (v. 17) is immediate and logically necessary. In the biblical worldview — and in Catholic moral theology — conversion is never merely interior assent; it demands the removal of what opposes God. "All the people" act collectively, signaling that the purge is not the violence of a faction but the community acting in covenant fidelity. They tear down (nathats, "to tear down, demolish") the Baal house, shatter (shabar, "to break, smash") the altars and images (tslamim, "likenesses, representations"), and kill Mattan the priest.
The destruction of the tslamim — cult statues — carries deliberate allusion to the Second Commandment's prohibition of graven images (Exodus 20:4–5; Deuteronomy 5:8–9) and echoes Moses' destruction of the golden calf (Exodus 32:20). Each act of image-smashing in Israel's history is a re-enactment of Sinai's first demand: Yahweh alone. The execution of Mattan "before the altars" — in the very space where he had presided over illegitimate worship — carries the symbolic force of judgment enacted at the site of transgression. It mirrors the killing of the prophets of Baal at the Wadi Kishon by Elijah after the Carmel contest (1 Kings 18:40), and together these episodes form a sustained biblical theology: the false priest, the idol's human servant, cannot survive the restoration of true worship.
Typological and Spiritual Senses
At the typological level, Jehoiada the high priest who restores the hidden, rightful king and then renews the covenant has been read by the Fathers (notably St. John Chrysostom and later Bede) as a type of John the Baptist, who prepares the way for the true King who had been hidden and now emerges to claim his reign. More broadly, the movement of the passage — covenant oath, communal action, destruction of idols — maps onto the structure of Christian Baptism: the baptismal covenant profession, the community of the Church, and the abrenuntiatio (renunciation of Satan and his works). You cannot be enrolled in the covenant without simultaneously renouncing what the covenant excludes.
Catholic tradition illuminates these verses with particular depth in three areas.
Covenant and Baptism. The Catechism of the Catholic Church teaches that Baptism is the sacrament by which one is incorporated into the covenant people of God: "By Baptism all sins are forgiven… and we become members of the Body of Christ" (CCC 1279). The ancient baptismal rite preserved in the Apostolic Tradition of Hippolytus and still present in today's RCIA features a triple renunciation of Satan — an abrenuntiatio — before the triple profession of faith. This structure mirrors 2 Chronicles 23:16–17 exactly: covenant profession is inseparable from the destruction of idols. The Church Fathers universally understood this: St. Ambrose writes in De Mysteriis that "you renounced the devil and his works… you turned to the East, for whoever renounces the devil turns to Christ."
The Prophetic Role of the Priesthood. The Second Vatican Council's Presbyterorum Ordinis (§2) teaches that priests share in a prophetic function that includes calling the People of God to conversion and covenant renewal. Jehoiada is the biblical archetype of this: the priest who does not merely perform ritual but who restructures the moral and political order around fidelity to God. Pope Benedict XVI, in Jesus of Nazareth, draws on this priestly-prophetic fusion when discussing John the Baptist's ministry of covenant renewal.
The Incompatibility of Idolatry and Covenant. The First Commandment as expounded in the Catechism (CCC 2084–2141) makes explicit what 2 Chronicles 23 dramatizes: "The first commandment encompasses faith, hope, and charity… Idolatry… consists in divinizing what is not God" (CCC 2113). The physical demolition of Baal's temple is the outward sign of an inward reordering of worship — what the CCC calls latria, the adoration owed to God alone.
Contemporary Catholics often face a cultural assumption that personal faith is purely interior — a private disposition that need not disturb existing structures or commitments. These verses challenge that assumption at the root. Jehoiada does not renew the covenant in an upper room; the renewal immediately produces public, collective, and costly action. The Baal temple is not left standing "for others to use"; it is torn down.
For the Catholic today, this calls for honest examination of what "Baal temples" occupy space in personal and communal life — not as abstract metaphors, but concretely: media habits that form the imagination around values antithetical to the Gospel; financial practices that serve wealth as an end in itself; ideological allegiances that quietly displace fidelity to Church teaching. The covenant renewal of Baptism is not a once-made declaration but a living commitment that periodically demands active dismantling of what has been allowed to encroach. During Lent especially, the Church's penitential tradition invites precisely this: not merely to add devotional practices, but to tear down what has been built in God's place. Jehoiada's covenant asks: what specific thing will you destroy today in the name of your yes to God?
Commentary