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2 Chronicles 15:12,14
And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; …

2 Chronicles 29:10
Nowit is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us.

2 Chronicles 34:31,32
And the king stood in his place, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book…

that they should

Deuteronomy 26:17-19
Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: …

Joshua 24:21-25
And the people said unto Joshua, Nay; but we will serve the LORD…

Isaiah 44:5
One shall say, Iam the LORD'S; and another shall callhimself by the name of Jacob; and another shall subscribewith his hand unto the LORD, and surnamehimself by the name of Israel.

between himself and the king
Jehoiada's covenant with the king, Joash, underscores the alliance between religious and royal authority in Judah. This partnership was essential for ensuring that the king would rule in accordance with God's laws. The high priest's influence over the young king highlights the role of spiritual leaders in guiding political figures, reminiscent of Samuel's relationship with King Saul and King David (1 Samuel 10:1, 16:13).

and the people
The inclusion of the people in the covenant signifies a communal commitment to follow the LORD. This reflects the collective responsibility of the nation to uphold God's commandments, as seen in previous covenants where the entire assembly of Israel was involved (Deuteronomy 29:10-15). It emphasizes the idea that the spiritual health of the nation depends on the faithfulness of all its members, not just its leaders.

that they would be the LORD’s people
This phrase reaffirms the identity of the Israelites as God's chosen people, a theme central to the Old Testament narrative (Exodus 19:5-6). It is a call to return to the covenantal relationship established at Sinai, where Israel was set apart to be a holy nation. This renewal of identity is crucial in the context of Athaliah's reign, which had led the people away from true worship. The covenant serves as a rededication to live according to God's statutes, foreshadowing the New Covenant through Jesus Christ, where believers are called to be a holy people (1 Peter 2:9).

Jehoiada, the high priest who had protected young Joash from Athaliah’s murderous purge (2 Chronicles 22:10–12), steps forward once the rightful king is installed. His timing—“Then”—marks a decisive spiritual turning point, not merely a political one (compare2 Kings 11:17). The priest’s leadership reminds us that genuine reform begins in the household of God (1 Peter 4:17) and that spiritual authority must guide civil authority (Deuteronomy 17:18–20).

Covenant language echoes Mount Sinai and every renewal moment in Israel’s history. By “made a covenant”, Jehoiada binds all parties to the unbreakable promises and obligations God revealed earlier (Deuteronomy 29:1;2 Kings 23:3). Such a covenant is never a casual agreement; it is solemn, public, irrevocable. Like Josiah generations later, Jehoiada seeks not cosmetic reform but heart-deep allegiance (2 Chronicles 34:31).

Jehoiada places himself first in the covenant list, modeling personal accountability. Spiritual leaders do not stand above the covenant—they stand inside it (James 3:1;1 Timothy 4:16). He refuses to call others to a commitment he will not embrace himself, echoing Samuel’s earlier charge, “As for me, far be it from me that I should sin against the LORD by ceasing to pray for you” (1 Samuel 12:23).

King Joash, though young, is brought under divine obligation alongside the priest (2 Chronicles 24:2). The throne is accountable to God’s throne (Psalm 2:10–12). A ruler’s authority remains legitimate only when surrendered to the higher King (Revelation 19:16). This covenant ties political power to spiritual fidelity, ensuring the monarchy serves God’s purposes rather than personal ambition (Proverbs 16:12).

The entire nation signs on—no spectators, no exemptions (Exodus 19:5–8;Joshua 24:24). Faith in Scripture is always communal. Renewal spreads horizontally: families, tribes, neighborhoods. By including “the people,” Jehoiada affirms that holiness cannot be outsourced; every heart must turn (2 Chronicles 15:12;Romans 12:1).

The goal is identity restoration. After years of Baal worship under Athaliah, Judah reclaims its calling: “For you are a holy people to the LORD your God” (Deuteronomy 7:6). To be “the LORD’s people” means exclusive loyalty, daily obedience, and visible distinction from surrounding cultures (1 Peter 2:9;2 Corinthians 6:16–18). This covenant resets the nation’s compass toward the living God.

2 Chronicles 23:16 records a covenant moment led by Jehoiada: priest, king, and people together pledge unreserved allegiance to the LORD. The verse highlights godly leadership, shared responsibility, and renewed identity. It calls today’s believers to the same wholehearted, covenantal devotion—beginning with leaders, encompassing all, and centered on belonging entirely to the LORD.

(2Chronicles 23:16-21).

(16)A covenant between . . . the king.--A slight but characteristic variation from2Kings 11:17 : "the covenantbetween Jehovah and the king and the people, that they should become a people for Jehovah."

Between him.--Or rather,himself. The high priest is thus regarded as representing Jehovah in the transaction; and the apparent irreverence of making the Deity a direct co-partner with men in a compact is avoided.

Be the Lord's people.--Literally,become a people for Jehovah. Kings adds: "and between the king and the people," a not unimportant clause, for it relates to certain limitations of the royal prerogative, which were usually agreed upon at the beginning of a reign (2Samuel 3:21;2Samuel 5:3;1Samuel 10:25). . . .