Catholic Commentary
The Covenant Renewed and Baal Worship Destroyed
17Jehoiada 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.18All the people of the land went to the house of Baal, and broke it down. They broke his altars and his images in pieces thoroughly, and killed Mattan the priest of Baal before the altars. The priest appointed officers over Yahweh’s house.
In 2 Kings 11:17–18, Jehoiada the priest brokered a binding covenant between Yahweh, King Joash, and the people of Judah, establishing Joash's rule as dependent on both divine authority and popular consent. Following this covenant, the people destroyed the temple of Baal, killed its priest Mattan, and restored proper worship in Yahweh's house under priestly oversight.
Covenant comes first — not as an afterthought to power, but as the only ground that makes legitimate authority possible.
The destruction is described with emphatic thoroughness: they "broke it down," "broke his altars and his images in pieces thoroughly" — the Hebrew shābar (to shatter) applied to the altars, and the intensifying adverb heitev (thoroughly, well, completely) — signals that this is no half-measure. This echoes Elijah's zeal at Carmel (1 Kgs 18) and foreshadows Hezekiah's (2 Kgs 18:4) and Josiah's (2 Kgs 23) later purges. Mattan, the priest of Baal, is killed at the altars — a poetic and theological inversion: the place of false sacrifice becomes the place of the false priest's own death.
Jehoiada then "appoints officers over Yahweh's house" — restoring the proper cultic administration to the Temple. The word translated "officers" (pĕquddôt) implies oversight and stewardship, a re-ordering of worship under proper priestly authority. The chapter thus ends with Jerusalem's sacred geography restored to its proper theological logic: Baal's house is rubble; Yahweh's house has guardians.
From a Catholic perspective, this passage is a master-text for understanding the relationship between covenant, legitimate authority, and the purification of worship — themes the Church has returned to repeatedly throughout her Tradition.
The Covenant as the Ground of Political Order. The Catechism teaches that "human society can be neither well-ordered nor prosperous unless it has some people invested with legitimate authority to preserve its institutions and to devote themselves as far as is necessary to work and care for the good of all" (CCC 1897). But Jehoiada's covenant makes clear that such authority is not ultimate: it is nested within the prior covenant between Yahweh and the people. This anticipates the Church's consistent teaching that civil authority is legitimate only insofar as it serves the common good under God — a principle articulated from Augustine's City of God through Leo XIII's Diuturnum to the Second Vatican Council's Gaudium et Spes (§74).
Priestly Mediation and the New Covenant. The Fathers saw in Jehoiada a type of the priestly Christ. Just as Jehoiada mediated a covenant that restored God's people and expelled the usurper, so Christ, our eternal High Priest (Heb 4:14), mediates the New Covenant in his blood (Lk 22:20), overthrowing the dominion of sin and death — the ultimate usurpers. St. John Chrysostom, commenting on priestly intercession, drew precisely this arc from the Levitical priesthood's mediating function to Christ's definitive intercession.
Iconoclasm and Right Worship. The destruction of Baal's images resonates with the Church's perennial condemnation of idolatry (CCC 2112–2114). The First Commandment demands not passive avoidance of false gods but active, ordered love for the true God. The Catechism is clear: "Idolatry not only refers to false pagan worship... it is an ever-present temptation to faith" (CCC 2113). The thoroughness of the destruction (heitev) is itself a spiritual lesson: partial purification of the heart is insufficient.
The drama of 2 Kings 11:17–18 plays out in miniature in every serious Catholic life. Jehoiada's first act after the coronation is not to consolidate power but to re-establish right relationship — with God first, then between governor and governed. This is a rebuke to any purely transactional or pragmatic approach to faith and civic life.
For the contemporary Catholic, several applications press with urgency. First, the covenant precedes the politics: in an era when Catholic identity is often subordinated to partisan allegiance, this text insists the reverse — political loyalty must be answerable to a prior, higher covenant with God. Second, the destruction of Baal's temple is instructive about interior idols. What has quietly occupied the "temple" of the heart during seasons of spiritual athaliah — when the true king seems absent? Comfort, status, ideology, digital distraction? The covenant renewal calls for a similarly thorough audit. Third, notice that the people themselves act — "all the people of the land went." Covenant renewal is not a spectator sport. The sacramental life of the Church (especially Confession and the Eucharist) is precisely the ordinary Christian's means of renewing the covenant and routing whatever has usurped God's place in the interior life.
Commentary
2 Kings 11:17 — The Threefold Covenant
The Hebrew verb used here, kārat berît ("to cut a covenant"), evokes the ancient Semitic ritual of passing between divided animals (cf. Gen 15), underscoring that this is no mere political agreement but a solemn, binding, life-or-death oath. Jehoiada acts here not as a political operative but as a priestly mediator — the one who stands between the parties and guarantees the bond. His role is structurally parallel to Moses at Sinai (Ex 24:7–8) and to Joshua at Shechem (Josh 24:25), both of whom served as covenant mediators between God and Israel at moments of national refounding.
The covenant has a distinctive double structure that the text carefully preserves: first, between Yahweh, the king, and the people — a vertical, theological bond of allegiance; and second, between the king and the people — a horizontal, political bond of mutual obligation. This bipartite structure is highly significant. It insists that legitimate political authority is not self-grounding; the king's relationship with his people is embedded within, and therefore answerable to, a prior divine covenant. Joash does not rule by dynastic right alone or by military power — he rules as Yahweh's anointed, accountable upward to God and downward to the people. The Deuteronomic ideal of kingship (Deut 17:14–20), in which the king must remain subject to the Torah, resonates powerfully here.
The phrase "that they should be Yahweh's people" (lihyot le'am laYHWH) is a covenant-formula that reverberates throughout the entire Old Testament (cf. Jer 31:33; Lev 26:12; Ruth 1:16). It is the relational declaration at the heart of Israel's identity, recalling the Mosaic covenant at Sinai. To hear it spoken again in the temple precincts, after years of Athaliah's Baal-sponsored tyranny, would have been electrifying — a recognition that Israel had, through Jehoiada's bold action, been reconstituted and given back to itself.
2 Kings 11:18 — The Destruction of Baal's Temple
The covenant is no sooner ratified than it demands a concrete act of exclusive fidelity: the destruction of the Baal cult. The "house of Baal" (beit haBa'al) referenced here is not the Phoenician cult imported by Ahab and Jezebel in the northern kingdom (1 Kgs 16:32) but the Baal temple established in Jerusalem itself — almost certainly the legacy of Athaliah, daughter of Ahab and Jezebel, who had promoted Baal worship in the south during her usurpation (2 Chr 24:7). The assault on this temple is therefore simultaneously a theological act (purifying the land of false worship) and a political act (erasing the institutional memory of the illegitimate regime).