Jehoash did that which was right in Yahweh’s eyes all his days in which Jehoiada the priest instructed him. However the high places were not taken away. The people still sacrificed and burned incense in the high places. Jehoash said to the priests, “All the money of the holy things that is brought into Yahweh’s house, in current money, the money of the people for whom each man is evaluated, and all the money that it comes into any man’s heart to bring into Yahweh’s house, let the priests take it to them, each man from his donor; and they shall repair the damage to the house, wherever any damage is found.”
But it was so, that in the twenty-third year of king Jehoash the priests had not repaired the damage to the house. Then king Jehoash called for Jehoiada the priest, and for the other priests, and said to them, “Why don’t you repair the damage to the house? Now therefore take no more money from your treasurers, but deliver it for repair of the damage to the house.”
The priests consented that they should take no more money from the people, and not repair the damage to the house. But Jehoiada the priest took a chest, and bored a hole in its lid, and set it beside the altar, on the right side as one comes into Yahweh’s house; and the priests who kept the threshold put all the money that was brought into Yahweh’s house into it. When they saw that there was much money in the chest, the king’s scribe and the high priest came up, and they put it in bags and counted the money that was found in Yahweh’s house. They gave the money that was weighed out into the hands of those who did the work, who had the oversight of Yahweh’s house; and they paid it out to the carpenters and the builders, who worked on Yahweh’s house, and to the masons and the stone cutters, and for buying timber and cut stone to repair the damage to Yahweh’s house, and for all that was laid out for the house to repair it. But there were not made for Yahweh’s house cups of silver, snuffers, basins, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into Yahweh’s house; for they gave that to those who did the work, and repaired Yahweh’s house with it. Moreover they didn’t demand an accounting from the men into whose hand they delivered the money to give to those who did the work; for they dealt faithfully. The money for the trespass offerings, and the money for the sin offerings was not brought into Yahweh’s house. It was the priests’.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 5, 7, 9, 11, 13 So long as rulers give ear to the true…
So long as rulers give ear to the true ministers of God, they prosper.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–16 2Ki 12:2 And Jehoash did [that which was] right…
2Ki 12:2 And Jehoash did [that which was] right in the sight of the LORD all his days wherein Jehoiada the priest instructed him.
Ver. 2. All his days wherein Jehoiada the priest instructed him.] As when Jehoiada died, Jehoash revolted from the Lord. Nero, while he would be instructed by Seneca and Burrhus, was of so good a carriage that Trajan was wont to say, None ever came near him; but this lasted for five years only. In Apostatis -
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“ Principium fervet, medium tepet, exitus alger. ”
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 15, 16 To wit, for the matter of it, though not…
To wit, for the matter of it, though not with an honest and sincere mind, but only by the influence of his good tutor and restorer, as the words here following plainly imply.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v4 We have here an account of the repairing of…
We have here an account of the repairing of the temple in the reign of Joash.
I. It seems, the temple had gone out of repair. Though Solomon built it very strong, of the best materials and in the best manner, yet in time it went to decay, and there were breaches found in it (Kg2 12:5), in the roofs, or walls, or floors, the ceiling, or wainscoting, or windows, or the partitions of the courts. Even temples themselves are the worse for the wearing; but the heavenly temple will never wax old. Yet it was not only the teeth of time that made these breaches, the sons of Athaliah had broken up the house of God (Ch2 24:7), and, out of enmity to the service of the temple, had damaged the buildings of it, and the priests had not taken care to repair the breaches in time, so that they went worse and worse. Unworthy were those husbandmen to have this valuable vineyard let out to them upon such easy terms who could not afford to keep the winepress in due and tenantable repair, Mat 21:33. Justly did their great Lord sue them for this permissive waste, and by his judgments recover locum vastatum - for dilapidations (as the law speaks), when this neglected temple was laid even with the ground.
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II. The king himself was (as it should seem) the first and forwardest man that took care for the repair of it. We do not find that the priests complained of it or that Jehoiada himself was active in it, but the king was zealous in the matter, 1. Because he was king, and God expects and requires from those who have power that they use it for the maintenance and support of religion, the redress of grievances, and reparation of decays, for the exciting and engaging of ministers to do their part and people theirs. 2. Because the temple had been both his nursery and his sanctuary when he was a child, in a grateful remembrance of which he now appeared zealous for the honour of it. Those who have experienced the comfort and benefit of religious assemblies will make the reproach of them their burden (Zep 3:18), the support of them their care, and the prosperity of them their chief joy.
III. The priests were ordered to collect money for these repairs, and to take care that the work was done. The king had the affairs of his kingdom to mind, and could not himself inspect this affair, but he employed the priests to manage it, the fittest persons, and most likely, one would think, to be hearty in it. 1. He gave them orders for the levying of the money of the dedicated things. They must not stay till it was paid in, but they must call for it where they knew it was due, in their respective districts, as redemption-money (by virtue of the law, Lev 27:2, Lev 27:3), or as a free-will offering, Kg2 12:4. This they were to gather every man of his acquaintance, and it was supposed that there was no man but had acquaintance with some or other of the priests. Note, We should take the opportunity that God gives us of exciting those we have a particular acquaintance with to that which is good. 2. He gave them orders for laying out the money they had levied in repairing the breaches of the house, Kg2 12:5.
IV. This method did not answer the intention, Kg2 12:6. Little money was raised. Either the priests were careless, and did not call on the people to pay in their dues, or the people had so little confidence in the priests' management that they were backward to pay money into their hands; if they were distrusted without cause, it was the people's shame; if with, it was more theirs. But what money was raised was not applied to the proper use: The breaches of the house were not repaired; the priests thought it might serve as well as it had done, and therefore put off repairing from time to time. Church work is usually slow work, but it is a pity that churchmen, of all men, should be slow at it. Perhaps what little money they raised they thought it necessary to use for the maintenance of the priests, which must needs fall much short when ten tribes had wholly revolted and the other two were wretchedly corrupted.
V. Another method was therefore taken. The king had his heart much set upon having the breaches of the house repaired, Kg2 12:7. His apostasy, at last, gives us cause to question whether he had as good an affection for the service of the temple as he had for the structure. Many have been zealous for building and beautifying churches, and for other forms of godliness, who yet have been strangers to the power of it. However, we commend his zeal, and blame him not for reproving even his tutor Jehoiada himself when he saw him remiss; and so convincing was his reproof that the priests owned themselves unworthy to be any longer employed, and consented to the taking of some other measures, and the giving up of the money they had received into other hands, Kg2 12:8. It was honestly done, when they found they had not spirit to do it themselves, not to hinder other people from doing it. Another course was taken,
1. For raising money, Kg2 12:9, Kg2 12:10. The money was not paid into private hands, but put into a public chest, and then people brought it in readily and in great abundance, not only their dues, but their free-will offerings for so good a work. The high priest and the secretary of state counted the money out of the chest, and laid it by in specie for the use to which it was appropriated. When public distributions are made faithfully public contributions will be made cheerfully. The money that was given, (1.) Was dropped into the chest through a hole in the lid, past recall, to intimate that what has been once resigned to God must never be resumed. Every man, as he purposeth in his heart, so let him give. (2.) The chest was put on the right hand as they went in, which, some think, is alluded to in that rule of charity which our Saviour gives, Let not thy left hand know what thy right hand doeth. But, while they were getting all they could for the repair of the temple, they did not break in upon that which was the stated maintenance of the priests, Kg2 12:16. The trespass-money and the sin-money (which were given to them by that law, Lev 5:15, Lev 5:16) were reserved to them. Let not the servants of the temple be starved under colour of repairing the breaches of it.
2. For laying out the money that was raised.
(1.) They did not put it into the hands of the priests, who were not versed in affairs of this nature, having other work to mind, but into the hands of those that did the work, or at least had the oversight of it, Kg2 12:11. Those were fittest to be entrusted with this business whose employment lay that way. Tractant fabrilia fabri - Every artist has his trade assigned; but let not those who are called to war the holy warfare entangle themselves in the affairs of this life. Those that were thus entrusted did the business, [1.] Carefully, purchasing materials and paying workmen, Kg2 12:12. Business is done with expedition when those are employed in it that understand it and know which way to go about it. [2.] Faithfully; such a reputation they got for honesty that there was no occasion to examine their bills or audit their accounts. Let all that are entrusted with public money, or public work, learn hence to deal faithfully, as those that know God will reckon with them, whether men do or no. Those that think it is no sin to cheat the government, cheat the country, or cheat the church, will be of another mind when God shall set their sins in order before them.
(2.) They did not lay it out in ornaments for the temple, in vessels of gold or silver, but in necessary repairs first (Kg2 12:13), whence we may learn, in all our expenses to give that the preference which is most needful, and, in dealing for the public, to deal as we would for ourselves. After the repairs were finished we find the overplus turned into plate for the service of the temple, Ch2 24:14.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv2–16 And Jehoash did that which was right in the…
And Jehoash did that which was right in the sight of the Lord all his days,.... Worshipping the only true God, and ruling and walking according to the law of God:
wherein Jehoiada the priest instructed him; and so long as he observed his instructions, and as long as that priest lived, he reigned well; for to that period "all his days must be limited"; for after his death he was seduced by the princes of Judah to idolatry, and lived scandalously, and died ignominiously; see Ch2 24:2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 4, 15 Burnt incense - To the true God.
Burnt incense - To the true God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2, 3, 4, 6, 9, 10, 13, 15 Verse 2. Jehoash did - right in the sight…
Verse 2. Jehoash did - right in the sight of the Lord] While Jehoiada the priest, who was a pious, holy man, lived, Jehoash walked uprightly; but it appears from 2Ch 24:17-18, that he departed from the worship of the true God after the death of this eminent high priest, lapsed into idolatry, and seems to have had a share in the murder of Zechariah, who testified against his transgressions, and those of the princes of Judah. See above, 2Kg 24:20-22.
O how few of the few who begin to live to God continue unto the end!
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv2, 3, 4, 5, 6, 9, 10, 14, 16 2Ki 12:2. Jehoash did what was right, &c. —…
2Ki 12:2. Jehoash did what was right, &c. — Having, 1st, such a good director as Jehoiada was, so wise, experienced, and faithful: and, 2d, so much wisdom as to hearken to him, and be directed by him. Here we learn of what advantage it is to princes, especially while they are young, and indeed to young people in general, to have good instructers and counsellors about them. And they then act wisely for themselves, when they are willing to be counselled and ruled by such.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2, 3, 4, 5, 6, 9, 10, 13, 16 All his days ... - i. e., so long…
All his days ... - i. e., so long as Jehoiada was his adviser” (compare 2Ch 24:15-22). Jehoida was, practically speaking, regent during the minority of Jehoash, i. e., 10 or 12 years. An increase of power to the priestly order was the natural consequence. Jehoiada bore the title of “high priest” 2Ki 12:10, which had been dropped since the time of Eleazar Jos 20:6, and the Levitical order from this time became more mixed up with public affairs and possessed greater influence than previously. Jehoiada’s successors traced their office to him rather than to Aaron Jer 29:26.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 5, 6, 8, 9, 10, 11, 13, 15, 16 Taught him. Joiada lived, at least, till the 23d…
Taught him. Joiada lived, at least, till the 23d year of the reign of Joas, (ver. 6.) and the king seems to have persevered some time longer in virtue.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv3, 4, 7, 11, 13 But the high places were not taken away--The popular…
But the high places were not taken away--The popular fondness for the private and disorderly rites performed in the groves and recesses of hills was so inveterate that even the most powerful monarchs had been unable to accomplish their suppression; no wonder that in the early reign of a young king, and after the gross irregularities that had been allowed during the maladministration of Athaliah, the difficulty of putting an end to the superstitions associated with "the high places" was greatly increased.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2, 3, 4, 5, 9, 13, 15, 16 2. All his days wherein Jehoiada… instructed him —…
2. All his days wherein Jehoiada… instructed him — As long as he remained true to the counsels of the high priest he did right and prospered. The words imply, though the fact is not stated, that he afterwards departed from the instructions of his benefactor. How this came to pass is told in Chronicles.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–16 2. all his days] In the original there is…
2. all his days] In the original there is a division here in the verse, and the pronoun which both A.V. and R.V. render ‘wherein’ should, as the text stands, be translated ‘because’. This statement that Jehoash did what was right all his days is opposed to the narrative in Chronicles. The LXX. appears not to have had ‘his’ in connexion with ‘days’, for the rendering is ‘he did what was right all the days during which Jehoiada instructed him’. The necessity for being consistent with Chronicles has led to the rendering of the relative by ‘wherein’.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–16 (2) All his days wherein Jehoiada the priest instructed…
(2) All his days wherein Jehoiada the priest instructed him.—The Hebrew is ambiguous, but may certainly mean this, which is the rendering of the LXX. and Vulg. (The accent dividing the verse ought to fall on “the Lord” rather than on “his days.”) Perhaps the peculiar form of the sentence arose in this way: the writer first set down the usual statement concerning kings who supported the worship of Jehovah, and then, remembering the evils which ensued upon the death of the high priest (2Ch_24:17), added as a correction of that statement, “during which Jehoiada the priest instructed him.” Thenius says the words can only be rendered, all his life long, because Jehoiada had instructed him. They certainly can, however, be rendered as our version renders them, and further, thus: “And Jehoash did . . . all his days, whom Jehoiada the priest instructed.” But the ambiguity of the statement gave an opportunity for discrediting the chronicler.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–16 And Jehoash did that which was right in the…
And Jehoash did that which was right in the sight of the Lord all his days wherein Jehoiada the priest instructed him. So the Septuagint, the Vulgate, Luther, De Wette, Keil, Bahr, and our Revisers. Only Ewald and Thenius attempt to make the passage contradict Chronicles by translating, "Jehoash did that which was right in the sight of the Lord all his days, because Jehoiada the priest had instructed him." But this translation is very forced and unnatural. The writer evidently intended to add a qualifying clause to his statement that Joash reigned well "all his days," but did not wish to draw too much attention to it.
Ver. 2. Weakness in a monarch almost as bad as wickedness.
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The most prominent trait in the character of Joash was his lack of independence and moral weakness. He had no strength of will, no stamina; in the expressive, if inelegant, language of our times, "no backbone." He must always lean upon some one. Let us look at Joash
I IN HIS YOUTH. At this time he was so fortunate as to have a natural prop and support in Jehoiada, his uncle by marriage, and his guardian during the years of his minority. Jehoiada"s was a strong character, and the life of Joash, while Jehoiada guided his steps, if not marked by any strikingly great actions, was correct, exemplary, worthy of praise. There was piety and right feeling in the pains, which he took to promote the restoration of the temple, and prudence in the measures whereby he succeeded in effecting his purpose. The measures may have been probably were suggested by Jehoiada; but the king deserves some credit for adopting them.
Outov menmanaristov, o aujtonta noeitai Frassomenov ta epeita kailov ejstinw jEsqlokeinov, o eu eijponti piqhtai
As the writer of Kings says, "Joash did that which was right in the sight of the Lord all his days wherein Jehoiada the priest instructed him" (ver. 2). But Jehoiada could not live forever. He reached a very advanced age; but at last he "waxed old and died", (2Ch_24:15) and Joash was left to manage as he might without him. Let us look at him now
II IN HIS MIDDLE AGE, AFTER THE DEATH OF JEHOIADA. Apparently his weakness is known, and it is at once assumed that he must put himself under directors. The "princes of Judah" go to him, pay him court, flatter him probably, at any rate offer him unusual honors. And at once he succumbs, and places himself under their influence. We cannot suppose him not to have been aware of what he was doing. He must have known the leanings of the "princes," and have understood that, in adopting them as his advisers, he was giving up all the traditions of his earlier life, and taking a new departure. Such lightness would not have been surprising in a mere youth; but Joash was now at least thirty years of age, probably more, and might have been expected to have formed and settled his principles and his character. Still, experience shows that even thirty years of a pious life, if it has been passed "under tutors and governors," does not fix a man"s future in the same line nay, often leads him to an almost irrepressible desire for revolt, and for departing widely from his antecedents. The desire is a temptation of the devil, and, if yielded to, has devilish results; but it is very often yielded to. Nero"s outbreak after he had got rid of Seneca is the most palpable historical example; but the experience of most persons must have shown them scores of instances of men, trained and brought up in good courses till middle life, and then suddenly set free to take their own line, who have plunged into dissipation, impiety, and wickedness of all kinds. The case of Joash is extraordinary, not in its general features, but in the lengths to which he went. Under the influence of the "princes," he allowed the Baal-worship to be reintroduced, and gave it free tolerance.
When prophets remonstrated, and Zechariah denounced God"s vengeance on those who had forsaken him, (2Ch_24:19, 2Ch_24:20) then Joash, unaccustomed to opposition, was so exasperated that he went the length of murder murder of a high priest within the precincts of the temple, by the cruet death of stoning, and murder of one for whom he ought to have had a special kindness, in remembrance of the vast benefits which he had received from his father. (2Ch_29:22) It is quite possible nay, probable that Joash (like Henry II in the case of Becket) did not deliberately determine on the murder that hasty words, uttered in extreme exasperation, were seized upon (Stanley) by his too-officious servants, and carried out in act before he could retract them. But this only emphasizes his weakness. A well-intentioned prince, yielding to evil influences, sanctions the most atrocious crime that the temple ever witnessed (Mat_23:35) and through Ms wellness involves the nation in guilt greater than any that had been incurred by the doings of the most wicked of preceding monarchs.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv2, 4, 9 And Jehoash did that which was right in the…
2Ki_12:2
And Jehoash did that which was right in the sight of the Lord.
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Influence
For the right understanding of the character and reign of Jehoash we should consult not only the account given in the present chapter, but also that in the parallel chapter in the book of Chronicles; the narrative in the book of Kings being more full of matters pertaining to the early piety of the monarch, while that of the Chronicles details with more minuteness the causes that led to his declension, and the occasion of his shameful fall. During the minority of Jehoash the affairs of the kingdom went on comparatively well. His beginnings were full of promise, and even for several years after he was of full age the young king seemed chiefly anxious to carry out the plans and projects of Jehoiada; not only on account of the comfort he would naturally feel in leaning on a stronger arm, but in some degree, no doubt, from gratitude to one to whom he felt he was indebted both for his life and his throne. So that, as both histories inform us, All the days of Jehoiada, Jehoash did that which was right in the sight of the Lord. But while the king was yet in his prime, his faithful adviser died, and very soon other and far different counsels were in the ascendant. The princes of Judah, knowing that a want of self-reliance was a great infirmity of the kings character, seeing that his prop was gone, and persuaded that he was as much dependant upon that prop for his religion as upon anything else, plied him with audacious proposals to forsake the temple of God, and to transfer his worship to the idols of the grove And he hearkened to them. From this time his fall was rapid. The moral of it, the point which stands out from all others, is the evil of a religion which is based upon the influence of another mind; which has no root in itself, but which, being unstable as water, and flexible as a reed shaken with the wind, will neither bear fruit unto holiness, nor have its end in everlasting life.
1. And, first, let us advert to the habit of mind itself against which we are cautioned, in order that we may detach from it for separate consideration so much as may be due to a constitutional weakness of character--to a natural diffidence end dread of having to go alone, which, as not coming within the scope of our moral powers entirely to eradicate, we must believe either the mercy of God will pardon, or His grace will rectify and render harmless. We cannot doubt that the existence of this is a common form of mental infirmity, which allies itself to intellects of the highest reach, and to souls of the most indomitable and commanding power. That tyrant, who at the beginning of the present century made more than half the nations of Europe tremble, had as little of the self-reliant element in his nature as the lowest subaltern he ever ordered to the field. True, when he had resolved upon a step, neither difficulty nor danger moved him; but to make him resolve upon it he must have the consents of some trusted and approving mind; in private life, being as much influenced by his empress, as in public matters, he leaned on the counsels of Talleyrand. If this practical subjugation to the will and counsel of another, this tendency to hang on, and hold on by what is felt to be a stronger judgment, be found among the higher and more towering spirits of our race, how much more shall we look for it in the humbler and more dependant ranks. Some men are born into the world with a soft, pliant, treacherous debility of will. They must have somebody to think after, and speak after, and act after. They hold their wills, as it were, by feudal tenure under other peoples will, changing both Lord and service, if need be, seven times a day. Such persons appear, at first sight, to be a good deal at the mercy of their providential lot, in the power of those accidents and associations which shall bring them under the permanent ascendant of a better or of a more corrupt mind; of a Jehoiada who will lead them in the good and the right way, or of the dissolute princes of Judah who will be as oracles to mislead, and as guides to destroy. But we allow not that our souls life can be suspended on any such precarious issues we must not make a god of temperament, nor a god of circumstances; but we must believe of original tendencies of character as of any other cause which may be injurious to our moral steadfastness, that there is provided for us, in the economy of grace, a way of escape, an ordained antidote to our natures evil, whereby God may get honour upon our infirmities, and out of weakness make us strong. But passing from the case of any constitutional liability to be influenced by other minds, let us address ourselves to the evil of the habit itself, when it allows others to think and act for us in the great concerns of personal religion. And proceeding upon the example furnished by our text, we ought to take a case where the influencing or ascendant mind is, according to our common human estimates, a strong mind, a good mind, a mind formed to lead, and honestly and earnestly bent on leading right. In many cases, no doubt, this may be a great advantage. It is a happy thing for young people setting out in life to be under the instruction and control of one whose desire is always to lead them in the good and the right way. And yet we ought to show that if our religion stands only in the power which this mental control wields over us, and goes no lower down to the depths of our moral being than that example can reach, or that influence can minister to, such religion will be vain, will never become more than a surface religion, will not keep itself fixed and fastened in the roots of our moral nature, and consequently in time of temptation we shall fall away. The relation out of which this subordinating influence arises, makes no difference in the evil and danger of becoming enslaved to it. It may be that of a parent exercising a control over the filial conscience which belongs to him by the eternal prescription of heaven; or that of a husband drawing the wife into assimilations of thought and feeling, almost before she is aware of it--affection promoting the influence, and the marriage sanctities giving to it the force of law. Or it may be that of a pastor, having begotten us, in Christ Jesus through the Gospel. You will ask me why? I answer, first, because such a religion is essentially false and defective in principle. It originates neither in love to God, nor gratitude to Christ, nor deep views of sin, nor in delight in holy service, nor in aspirations after the sanctity and bliss of heaven; but chiefly in a desire to approve itself to some dominant and controlling influence. Water cannot rise above its level; and as Jehoiada, whether from temperament or policy, had done nothing to remove the high places of sacrifice, though confessedly a reproach to the temple service, Jehoash would do nothing either; and so the eulogium, even of his early goodness, has to be qualified by the remark, But the high places were not taken away. The examples are rare where, in the race of goodness, the disciple outstrips his chosen guide; and if he does so, it is because a better guide has taken him in hand, and the master influence has become merged in the mightier power of the Spirit of God. But, as a rule, the subject mind will keep below the religious standards and measures of its superior. All its goodness is derived goodness, and it shines only in a borrowed light. And as the standard of piety is low, so the acts of which it specially consists are prompted, often by a feeble sentimentality, or perhaps with a view to the praise of men. Conspicuous among the pious acts of Jehoash was his zeal in setting about the repairs of the temple, injured less by the hand of time than by the sacrilegious spoliations of idolators. It were easy to account for this zeal on other grounds than those of personal goodness. That temple was very dear to him. How natural to address himself vigorously to a work so gratifying to Jehoiada, so easily mistaken by himself for the dictate of pious emotion, and so calculated to gain him favour with his subjects for a loving attachment to the truth of God. And so, also, it may be with us, while our religion is in others keeping. We may love the temple, have joy in ordinances, feel a thrill of sacred pleasure under the power of the Word, and for the largeness of our alms be called the repairer of the breach, the restorer of the path to dwell in, while of any principle of vital godliness we may be as destitute as Jehoash was. Rooted and grounded in the depths of the carnal heart may be hidden the seeds of an unsuspected idolatry, which wait bus the scorching sun of temptation to develop into pernicious fruit, to turn the repairer of the temple into a worshipper of the grove, and lead a lover of faithful teaching to slay between the temple and the altar a servant of the living God.
2. But, secondly, we say of a religion that owes its being to any merely mental deferences, that it will always be feeble and languid, and inefficient in itself, that it will leave its possessor unprepared for the struggles, and temptations, and rough discipline of life, a prey to the first evil influence that shall try to make a captive of him, and to be overcome by the first afflictive trial which shall send him to the foundation of his trusts. So weak was the hold which the religion of Jehoash had upon his conscience, that he yielded to the most visible and transparent lure ever mans soul was taken withal, namely, the fawning sycophancy of a few unprincipled courtiers, asking as the boon price of their service, that he should cast off the worship of his fathers, violate the covenant of his God, and bow the knee only before the divinities of the grove. And the king hearkened to them. Yes, for why should he not? His religion had all along been the creature of influence, and therefore, must change as often as the ascendant influence changed. Strength of its own, such religion has none, either to resist or attack. It is impotent as the autumn leaf, now lifted up in circling eddies by the blast, now waiting in passive helplessness the first footstep that shall crush it to the earth. And hence, I say in all this religion obtained at second hand, this derived Christianity of another mind, there will generally be found a sickly irresolution Of purpose, a sort of letting out of ones moral powers to the highest and most powerful bidder. The man who trusts in it is not his own master; he is the property of the first strong will that shall think the appendage worth having. But true religion, that which is rooted in a Divine principle and a Divine influence, is a hardy thing, a manly thing. It is furnished for the cloudy and dark day, and expects its coming. Deep in the springs of its unseen life is an element of strength which gives dignity to the character, composure to the spirit, a settledness and perseverance to the once-formed resolve which nothing can bend, nothing can turn aside.
3. But the text suggests a third reason for predicting the inevitable miscarriage of a religion which is dependant for its life on surrounding influences, namely, that the very friends that helped to make us as good as we are, may, in the providence of God be taken away. Jehoash did that which was right in the sight of the Lord all his days wherein Jehoiada the priest instructed him. But Jehoiada died; and what did he do then? Why, evil, and evil only. The morning cloud disperseth not sooner, nor the early dew when it passeth away, than did that fabric of gossamer and unsubstantial goodness, which a breath was to destroy even as a breath had made. And it seems to be in obedience to a law, as if it was a Nemesis of God on the mind that leans on human trusts, that Jehoash became more impious and profane for having known something of the semblance of piety before. Just as the emperor Nero, conspicuous for humanity and virtue while he had the counsels of Seneca to guide him, went down to the grave a monster with the execration of posterity upon his head. Some lessons arise from this aspect of our subject brethren, whether as applied to those who consciously and of purpose have joined themselves to the train of a superior mind, and, only to please him, kept up a show of goodness, or to those who, having a loving and leaning confidence in anothers wisdom and piety, have been content to draw from him all their souls life and strength, and, unconsciously to themselves, to let him be to them instead of God. To the former Jehoash leaves the lesson that it would have been better for them never to have known good things at all. They are fretting under a yoke for a season, only to indulge in more unrestrained licence as soon as it shall be taken off. The instant the weight is lifted off, the bent bow will fly back with more violent rebound. There may be love for a season, zeal for a season, concern for holy things for a season, but when Jehoiada is dead, the long pent-up energies of evil will burst forth, and like the heir long kept out of the expected inheritance, the heart plunges into the thick of its carnal thoughts, and as if to take revenge on itself for its forced early goodness, the man endeavours to crowd as much iniquity as he can into the remainder of his days. But there is a lesson also to those who do not fret under their mental subjection, who, in heart love their Jehoiada, and indeed, whose chief danger is that they love him too much, and who, therefore, think within themselves, If he should be taken away what good will our lives be to us, or what power shall keep us faithful unto our pious work? So may reason the son, who, breathing from his youth the pure atmosphere of domestic piety, has seen in the life of his parents all that could ennoble godliness, and all that could make virtue loved. But I must conclude with a few practical counsels, am helpful to guide us from the danger of which this history warns us.
(1) And first, I would say, have a care of being deceived as to your spiritual state, by what may be called the amiabilities of religion. Cradled in the sanctuary, nursed by a pious aunt, his early years watched over by a faithful servant of God, it had been a wonder if the early outward life of Jehoash had not been full of grace and promise.
(2) A second counsel I would offer, is, see to it that there be no holding an undecided course in your religion. Jehoash does not seem to have actually joined the princes of Judah. But, he hearkened to them, and from that they knew his mind. He that wavereth is like a wave of the sea, saith St. James, driven of the wind and tossed--an unsettled, divided heart, the absence of all serenity and repose, and an acute sensitiveness to every disturbing influence, a never continuing in one stay. Lastly, as ye would have a goodness that shall stand with us in time, and shall abide the ordeal of that fire which is to try every mans work of what sort it is, see that ye have an inward experience of the vital realities of religion--the regenerate will, the renewed mind, the revival of that spiritual image upon the conscience which, after God, is created in righteousness and true holiness. You cannot be too severe, too searching in ascertaining your personal participation in these essentials of the spiritual character. (D. Moore, M. A.)
The fruit of wise guardianship seen in later life
At Frogmore, on the 16th of March 1861, the Duchess of Kent, mother of our beloved Queen, passed tranquilly into eternity at the ripe age of seventy-five. Her husband, the Duke of Kent, died six days before his father, George III., leaving the presumptive heir to Englands crown in charge of the Duchess, his wife. I do nominate, constitute, and appoint my beloved wife Victoria, Duchess of Kent, said the Duke in his will, to be sole guardian of our dear child, Princess Alexandra Victoria, to all intents and for all purposes whatsoever. During the seventeen years which elapsed between her husbands death and the accession of her daughter, the Duchess devoted heart and soul to the responsible but honourable task committed to her, and she lived to see the blessed results of her labour of love. It is to the wise, virtuous, and self-sacrificing discharge of her maternal duties, under the blessing of God, that this country is largely indebted for possessing a Queen whose life illustrates all that we most love in woman, and whose reign exemplifies all that we most respect in a Sovereign. (William Francis.)
A lean-to religion
Many men owe their religion, not to grace, but to the favour of the times; they follow it because it is in fashion, and they can profess it at a cheap rate, because none contradict it. They do not build upon the rock, but set up a shed leaning to another mans house, which costs them nothing. The idea of a lean-to religion is somewhat rough, hut eminently suggestive. Weak characters cannot stand alone, like mansions; but must needs lean on others, like the miserable shops which nestle under certain Continental cathedrals. Under the eaves of old customs many build their plaster-nests, like swallows. Such are good, if good at all, because their patrons made virtue the price of their patronage. They love honesty because it proves to be the best policy, and piety because it serves as an introduction to trade with saints. Their religion is little more than courtesy to other mens opinions, civility to godliness. (C. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v4 2Ki_12:4. All the money of the dedicated things—i.e., consecrated…
CRITICAL AND EXPLANATORY NOTES.—
2Ki_12:4. All the money of the dedicated things—i.e., consecrated money; and it is specified as threefold:
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1. Money of the numbered (so read the words), viz., those who pass through the enumeration (see Exo_30:12-14).
2. Money of the estimation, viz., the redemption price of a person who had devoted himself or his property to the Lord, and wished to effect his or its redemption (Lev_27:1-8).
3. Freewill offerings.
2Ki_12:7. Why repair ye not the breaches of the house?—The natural interpretation of the failure is that the priests had been negligent, and that the money paid in liquidation of vows, and the voluntary gifts of the people, had been used for other purposes than those the king intended. But that the king consulted these priests concerning a new method indicates that he did not regard them as guilty of embezzlement. The case probably was, that the current expenses of the maintenance of the priests and of the temple worship absorbed all the finances, leaving no surplus for repairs. Yet they ought to have shown more zeal, and this is to their reproach.
2Ki_12:9. Jehoiada took a chest—A scheme for preserving the account for repairs separate from the current and incidental expenses. The people welcomed the arrangement (2Ch_24:9-10), for they knew now that their gifts would go to their intended purposes.
2Ki_12:10. They put it in bags, and told the money—The king sent his own secretary, together with a scribe of the high priest, that the money might be counted. It was then handed to the overseers, who directed the work of repairs. In Oriental countries money is still counted, put in bags, labelled, and sealed by a duly authorized officer, and then passed into currency.
2Ki_12:13. Howbeit there were not made bowls, &c.—Until the repairs were completed, this money was not used for necessary articles of temple furniture.
2Ki_12:15. They reckoned not with the men—Their integrity being beyond suspicion.
2Ki_12:16. It was the priests—According to direct enactment (Lev_5:16; Num_5:8).
HOMILETICS OF 2Ki_12:4-16
THE RESTORATION OF THE HOUSE OF GOD A WORK OF GENUINE PIETY
THE prominence given in the history to the repair of the Temple by Joash indicates that it was the chief incident of his reign. As David was the founder, and Solomon the builder, of the House of Jehovah, so Joash, with whom the house of David recommenced, was the restorer of the Sanctuary. It must have been an act of gratitude and joy on the part of the king to repair the breaches of that temple which had been his shelter and home from his tenderest years. He engaged the priests and people in the work, to give to the movement a national character, and to give this outward proof that the king and people were sincere in renewing their covenant with Jehovah. Observe—
I. That the restoration of the house of God may be delayed by the indifference of those who might be supposed most anxious for its promotion (2Ki_12:4-6). The work was committed to the priests, who would naturally be expected to be most interested in hastening its completion; but in this both king and people were disappointed. Years rolled away, and nothing was done. It does not appear that the priests can be charged with any intention to misappropriate the money; but it is evident that there was gross mismanagement and neglect somewhere. It is a painful spectacle when the officers of the temple are apathetic as to its condition, and disappoint the expectations of those who have cheerfully offered their help; worse still when the gifts of the people are wrongfully applied. There are those in the churches to-day who imbibe too much of the spirit of these priests. They would see the sanctuary almost tumble about their heads in ruins before they would initiate any movement to repair and renovate it, and would do all they could to debar others from working in that direction. Piety is at a low ebb in that soul which is so indifferent to the outer fabric of God’s house.
II. That the restoration of the house of God is a work worthy of a monarch’s zeal (2Ki_12:7). The soul of David burned with a holy and fervent desire to build a house for God; but he was permitted to do nothing more than prepare for it. The climax of Solomon’s great works was the building and dedication of the Temple, and now Joash regards it as an honour and privilege to repair the delapidations of that sacred fane. He stirred up the zeal of his aged instructor, rebuked the priests for their supineness and negligence, and organized the enterprise on a sound and popular basis. It is a work befitting a king to be concerned in the honour and beauty of God’s house. The prince who is interested in the religious welfare of his people will not be inattentive to inferior matters.
III. That the restoration of the house of God is accomplished only by resolute and united effort.
1. By the willing and liberal offerings of the people. Money is a talent, not to be squandered in reckless extravagance, but to be wisely and discreetly employed. It cannot be better employed than in connection with the house of God. The gift, to be acceptable, must be voluntarily and cheerfully offered: “All the money that cometh into any man’s heart to bring into the house of the Lord” (2Ki_12:4). Where this spirit of generosity prevails there is no difficulty in carrying out great religious undertakings. “The manner of giving,” says Lavater, “shows the character of the giver more than the gift itself.”
The truly generous is the truly wise;
And he who loves not others, lives unblest.
2. By the strict and impartial administration of funds (2Ki_12:9-12). The mismanagement of the priests had brought the work into discredit, and checked the flow of offerings into the church treasury. All this was altered. An offertory chest was especially provided; to show that the priests were not regarded as intentionally dishonest in the misappropriation of previous gifts, the chest was placed under their care. At stated times it was opened, the money counted in the presence of the high priest and the king’s secretary, and handed over in definite sums to those who had charge of the work. Public confidence was restored, and the people gave cheerfully of their substance. “Put it out of the power of truth to give you an ill character, and if anybody reports you not to be an honest man, let your practice give him the lie; and to make all sure, you should resolve to live no longer than you can live honestly, for it is better to be nothing, than a knave. An honest death is better than a dishonest life.”
3. By the judicious avoidance of unnecessary expense (2Ki_12:13). Vessels of silver and gold were afterwards provided (2Ch_24:14); but not until the substantial part of the restoration was completed. Utility and beauty are not antagonistic, but may be gracefully combined.
Thou shalt learn
The wisdom early to discern
True beauty in utility.—Longfellow.
To spend money in decoration and display to the neglect of actual and immediate necessities is an unjustifiable extravagance.
4. By the conscientious and faithful labour of the workmen (2Ki_12:14-15). A vigorous administration makes itself felt in every detail of the work it undertakes, and communicates its own enthusiasm to the humblest worker. It gives a dignity to labour when it is done conscientiously, and from the love of it. “Where love is, there is no labour; and if there be labour, that labour is loved.” In this re-organization of the restoration movement we observe all the elements of success—prompt decided action, generous giving, careful but not stinted expenditure, earnest and united toil. Addison writes: “If you wish success in life, make perseverance your bosom friend, experience your wise counsellor, caution your elder brother, and hope your guardian genius.”
IV. That the restoration of the house of God does not interfere with the necessary maintenance of the duly appointed servants of that house (2Ki_12:16). The priests had surrendered in favour of the restoration fund much of what they had been accustomed to receive (2Ki_12:8), but the revenue from the trespass offerings and sin offerings was still given to them. This belonged to them by law (Num_5:8-9, Lev_5:16). The due maintenance of the ministry is divinely authorized. The necessities of one branch of the service of God ought not to interfere with the claims of another. The minister of God should be so provided for as to raise him above all anxieties that would divert his mind from complete devotion to his proper work.
LESSONS:—
1. The house of God is not only a convenience for worshippers, but also a public witness for religion.
2. The building of a house of God calls for the liberality and united zeal of His people.
3. Suggests the need of continued effort in building up the spiritual temple.
GERM NOTES ON THE VERSES
2Ki_12:4. The responsibility of wealth. I. Not to be used for personal aggrandisement and indulgence. II. Is most nobly employed in promoting the worship of God. III. Should be offered to God with a liberal hand and a cheerful heart.
2Ki_12:5. The decay of God’s house a symptom of moral decay. I. Shows the prevalence of a worldly and selfish spirit. II. Shows an indifference to the highest claims of God and the soul. III. An evidence of national deterioration. IV. Calls for repentance and reformation.
—When the building in which a congregation assembles to worship God, to hear His word, and to receive the means of grace, is left ruinous, God does not receive the honour which belongs to Him. Where the churches fall to ruin, there religion and piety also fall into decay; but where there is love of God and joy in His word, there no ruinous churches are seen. A time in which magnificent palaces, theatres, and ball-rooms are repaired, or built at great expense, but in which the houses of God are left small, wretched, dirty, and ruinous, is a time of religious decay, and resembles the time of Athaliah in Judah. The spiritual temple may in time become ruinous through unbelief, worldly life and behaviour, and immorality. Where are the congregations in which there is nothing ruinous or decayed, in which nothing could be improved? How many are in ruins and ready to fall!—Lange.
2Ki_12:7-15. Thorough organization an aid to success. I. Emphasizes the importance of the work to be done. II. Interests and engages all classes of the community. III. Adopts the best methods to elicit the generosity of the people. IV. Creates confidence as to the just administration of the funds. V. Reacts upon the enthusiasm and fidelity of all engaged in the work.
2Ki_12:7. “Why repair ye not the breaches of the house?” A searching question. I. Addressed to the wealthy. II. To all the worshippers of Jehovah. III. To all unfaithful ministers. IV. To imperfect believers.
—Works which are pleasing to God cannot be accomplished by careless hands. They are only accomplished where zeal is united with perseverance, patience, and fidelity. How many a congregation has fallen into decay and remained so, because those who were appointed to be the builders of it, who ought to have repaired and built it, have not raised their negligent hands (Heb_12:12; Jer_48:10). Although no earthly king may ever call them to account, yet the Heavenly King, before whose judgment-seat they must appear to give an account of their office, will ask—“Why repair ye not the breaches of the house?”
2Ki_12:13. The necessary precedes the ornamental. I. It is so in the economy of nature. II. Should be so in the house of God. III. Should be so in the arrangements of social life. IV. The ornamental is not condemned in itself—only when it supersedes and ignores the necessary and useful.
—The utilitarian. He is a slave to science. He would pull—
Great heaven to pieces, and anatomize
Each fragment of its crystal battlements,
Weigh out its hymns, divide its light, and class
The radiant feathers of archangels’ wings.
Do we not know—doth he not know—that still
Mysterious wonder aye must reign above us,
Struggle howe’er we may! Doth he not know
That adoration and great wonder, like
Good deeds which bless the giver, ever lift
The soul above the dust, and strengthen us?
Cornwall.
2Ki_12:16. Ministerial maintenance. I. Authorized by the Word of God. II. A just arrangement. III. Not to be interfered with by other claims.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v4 2 Kings
2 Kings
METHODICAL LIBERALITY
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2Ki 12:4 - 2Ki 12:15.
‘The sons of Athaliah, that wicked woman, had broken up the house of God,’ says Chronicles. The dilapidation had not been complete, but had been extensive, as may be gathered from the large expenditure recorded in this passage for repairs, and the enumeration of the artisans employed. No doubt Joash was guided by Jehoiada in setting about the restoration, but the fact that he gives the orders, while the high priest is not mentioned, throws light on the relative position of the two authorities, and on the king’s office as guardian of the Temple and official ‘head of the church.’ The story comes in refreshingly and strangely among the bloody pages in which it is embedded, and it suggests some lessons as to the virtue of plain common sense and business principles applied to religious affairs. If ‘the outward business of the house of God’ were always guided with as much practical reasonableness as Joash brought to bear on it, there would be fewer failures or sarcastic critics.
We note, first, the true source of money for religious purposes. There was a fixed amount for which ‘each man is rated,’ and that made the minimum, but there was also that which ‘cometh into any man’s heart to bring,’ and that was infinitely more precious than the exacted tax. The former was appropriate to the Old Testament, of which the animating principle was law and the voice: ‘Thou shalt’ or ‘Thou shalt not.’ The latter alone fits the New Testament, of which the animating principle is love and the voice: ‘Though I have all boldness in Christ to enjoin thee . . . yet for love’s sake I rather beseech.’ What disasters and what stifling of the spirit of Christian liberality have marred the Church for many centuries, and in many lands, because the great anachronism has prevailed of binding its growing limbs in Jewish swaddling bands, and degrading Christian giving into an assessment! And how shrunken the stream that is squeezed out by such a process, compared with the abundant gush of the fountain of love opened in a grateful, trusting heart!
Next, we have the negligent, if not dishonest, officials. We do not know how long Joash tried the experiment of letting the priests receive the money and superintend the repairs; but probably the restoration project was begun early in his reign, and if so, he gave the experiment of trusting all to the officials, a fair, patient trial, till the twenty-third year of his reign. Years gone and nothing done, or at least nothing completed! We do not need to accuse them of intentional embezzlement, but certainly they were guilty of carelessly letting the money slip through their fingers, and a good deal of it stick to their hands. It is always the temptation of the clergy to think of their own support as a first charge on the church, nor is it quite unheard of that the ministry should be less enthusiastic in religious objects than the ‘laity,’ and should work the enthusiasm of the latter for their own advantage. Human nature is the same in Jerusalem in Joash’s time, and to-day in Manchester, or New York, or Philadelphia, and all men who live by the gifts of Christian people have need to watch themselves, lest they, like Ezekiel’s false shepherds, feed themselves and not the flock, and seek the wool and the fat and not the good of the sheep.
Next we have the application of businesslike methods to religious work. It was clearly time to take the whole matter out of the priest’s hands, and Joash is not afraid to assume a high tone with the culprits, and even with Jehoiada as their official head. He was in some sense responsible for his subordinates, and probably, though his own hands were clean, he may have been too lax in looking after the disposal of the funds. Note that while Joash rebuked the priests, and determined the new arrangements, it was Jehoiada who carried them out and provided the chest for receiving the contributions. The king wills, the high priest executes, the rank and file of the priests, however against the grain, consent. The arrangement for collecting the contributions ‘saved the faces’ of the priests to some extent, for the gifts were handed to them, and by them put into the chest. But, of course, that was done at once, in the donor’s presence. If changes involving loss of position are to work smoothly, it is wise to let the deposed officials down as easily as may be.
Similar common sense is shown in the second step, the arrangement for ascertaining the amounts given. The king’s secretary and the high-priest {or a representative} jointly opened the chest, counted and bagged up the money. They checked each other, and prevented suspicion on either side. No man who regards his own reputation will consent to handle public money without some one to stand over him and see what he does with it. One would be wise always to suspect people who appeal for help ‘for the Lord’s work’ and are too ‘spiritual’ to have such worldly things as committees or auditors of their books. Accurate accounts are as essential to Christian work as spirituality or enthusiasm. The next stage was to hand over the money to the ‘contractors,’ as we should call them; and there similar precautions were taken against possible peculation on the part of the two officials who had received the money, for it was apparently ‘weighed out into the hands’ of the overseers, who would thus be able to check what they received by what the secretary and the high-priest had taken from the chest, and would be responsible for the expenditure of the amount which the two officials knew that they had received.
But all this system of checks seems to break down at the very point where it should have worked most searchingly, for ‘they reckoned not with the men, into whose hand they delivered the money’ to pay the workmen, ‘for they dealt faithfully.’ That last clause looks like a hit at the priests who had not dealt so, and contrasts the methods of plain business men of no pretensions, with those of men whose very calling should have guaranteed their trustworthiness. The contrast has been repeated in times and places nearer home. But another suggestion may also be made about this singular lapse into what looks like unwise confidence. These overseers had proved their faithfulness and earned the right to be trusted entirely, and the way to get the best out of a man, if he has any reliableness in him, is to trust him utterly, and to show him that you do. ‘It is a shame to tell Arnold a lie; he always believes us,’ said the Rugby boys about their great head-master. There is a time for using all precautions, and a time for using none. Businesslike methods do not consist in spying at the heels of one’s agents, but in picking the right men, and, having proved them, giving them a free hand. And is not that what the great Lord and Employer does with His servants, and is it not part of the reason why Jesus gets more out of us than any one else can do, that He trusts us more?
One more point may be noticed; namely, the order of precedence in which the necessary works were done. Not a coin went to provide the utensils for sacrifice till the Temple was completely repaired. After they had ‘set up the house of God in its state,’ as Chronicles tells us, they took the balance of the funds to the king and Jehoiada, and spent that on ‘vessels for the house.’ A clear insight to discern what most needs to be done, and a firm resolve to ‘do the duty that lies nearest thee,’ and to let everything else, however necessary, wait till it is done, is a great part of Christian prudence, and goes far to make works or lives truly prosperous. ‘First things first’!-it is a maxim that carries us far and as right as far.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 9, 11, 13, 15 the money that is brought in as sacred offerings…
the money that is brought in as sacred offerings into the house of Yahweh
This refers to money that people gave to support the temple. This money came in three forms that are described in the rest of the sentence.
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money brought in by people motivated by Yahweh in their hearts to give
This refers to money that people decided to freely give to Yahweh.
translationWords
house of God
temple
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 4, 9 12:2-3 Joash’s indebtedness to Jehoiada, the priest who instructed…
12:2-3 Joash’s indebtedness to Jehoiada, the priest who instructed him, kept him faithful to the Lord while Jehoiada was alive. However, after Jehoiada’s death, godless leaders influenced Joash to forsake the Lord and follow Canaanite practices (see 2 Chr 24:17-22). • Joash’s failure to destroy the pagan shrines later became a source of spiritual compromise. Royal tolerance of such shrines in Judah had previously provoked God’s anger (1 Kgs 14:23-26) and would do so again in Joash’s day (2 Chr 24:23-24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.