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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Kings 12:4–16. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
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.
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Summary
Second Kings 12:14 precisely details the judicious allocation of funds collected for the restoration of the Jerusalem Temple during King Joash's reign. This verse highlights the responsible stewardship exercised by the Temple administrators and the king, ensuring that contributions were exclusively directed towards essential structural repairs of the dilapidated House of the LORD, rather than for the acquisition of new, ornate liturgical vessels. It underscores a profound commitment to foundational integrity and practical necessity over superficial grandeur in the sacred service of God.
Context
Literary Context
This verse is intricately woven into the broader narrative of 2 Kings chapter 12, which chronicles King Joash's (also known as Jehoash) determined initiative to repair the defiled and decaying Temple. Joash, who ascended to the throne at the tender age of seven, was miraculously preserved from his grandmother Athaliah's murderous purge by the high priest Jehoiada, as vividly recounted in 2 Kings 11:4. Upon reaching maturity, Joash keenly observed the severe state of disrepair into which the Temple had fallen, largely a consequence of neglect and desecration during Athaliah's idolatrous reign, as described in 2 Kings 11:17-18. He subsequently instituted a new, highly effective system for collecting funds directly from the people for its restoration, a process meticulously detailed in 2 Kings 12:9-12. Verse 14 serves as a crucial clarification, emphasizing that the collected money was strictly designated for the actual building work—the purchase of materials and payment of laborers—and not for the creation of new, valuable Temple furnishings, a point explicitly stated and contrasted in the preceding verse, 2 Kings 12:13.
Historical & Cultural Context
The Temple in Jerusalem held immense significance, serving not merely as a physical structure but as the spiritual epicenter of Israelite life, symbolizing God's tangible presence among His covenant people. Its severe disrepair under Athaliah's rule was a stark and painful manifestation of the nation's spiritual decline and the pervasive influence of Baal worship. King Joash's initiative to repair the Temple was, therefore, far more than a mere physical renovation; it was a profound act of spiritual renewal, a reassertion of Yahweh's rightful centrality in national life, and a symbolic return to covenant fidelity. Culturally, the reigning monarch bore significant responsibility for the welfare and sanctity of the Temple, often acting as its primary patron, protector, and even its spiritual overseer. The innovative collection method, involving a chest placed prominently at the Temple gate, was a transparent and accessible means for the populace to contribute, thereby fostering a vital sense of communal ownership and participation in the sacred restoration project. This period also vividly illustrates the ongoing tension between the proper, exclusive worship of Yahweh and the pervasive, corrupting influence of idolatry, making the Temple's restoration a critical step in re-establishing national and spiritual integrity.
Key Themes
The verse profoundly contributes to several enduring themes within 2 Kings and the broader historical books of the Old Testament. Firstly, it powerfully underscores the theme of Responsible Stewardship, particularly concerning sacred resources. The careful and specific use of the collected money, ensuring its direct application to the most pressing structural needs, exemplifies sound financial management, integrity, and accountability in handling contributions dedicated to God's house. This stands in stark contrast to earlier periods of Temple mismanagement or neglect, such as those implied in 2 Kings 12:4-8. Secondly, it highlights the Prioritization of Foundational Needs over superficial grandeur. The explicit decision to use funds for essential building materials like timber and hewn stones rather than ornate silver or gold vessels, as detailed in 2 Kings 12:13, demonstrates a pragmatic and spiritual wisdom—a recognition that the structural integrity and functional purpose of the sacred space were paramount. This practical approach to ministry, focusing on what is essential for the building's stability and its ability to serve its divine purpose, offers a timeless lesson in prioritizing substance over show. Finally, the narrative showcases the pervasive theme of Divine Preservation and Restoration, as God faithfully works through dedicated leaders like Joash and Jehoiada to preserve the Davidic line and restore the purity of worship, even after periods of profound apostasy and destruction.
Exposition and Analysis
Key Word Analysis
Derived from H5414, this primitive root is remarkably versatile, meaning "to give" with a vast latitude of application, including to put, make, apply, or deliver. In this context, it signifies the act of delivering the collected funds. The choice of this word emphasizes the direct and intentional transfer of resources from the Temple administrators to the laborers. It highlights the purposeful act of disbursement, ensuring the money reached its designated recipients for the specific task of renovation, thus underscoring the integrity and accountability of the process.
The KJV text uses two Strong's numbers for "workmen": H4399 (mᵉlâʼkâh) and H6213 (ʻâsâh). While mᵉlâʼkâh (H4399) primarily means "employment" or "workmanship" (the result of labor), ʻâsâh (H6213) is a primitive root meaning "to do or make" in the broadest sense. The KJV's "workmen" here is a translation of a participle derived from ʻâsâh, referring to "those who do" or "those who make." Thus, the term designates the skilled laborers—carpenters, masons, and stonecutters—who performed the actual physical work of construction and repair, as explicitly mentioned in 2 Kings 12:11-12. This term underscores the practical, hands-on nature of the restoration and the direct application of funds to the human effort involved in maintaining the sacred space.
This primitive root means "to fasten upon; hence, to seize, be strong (figuratively, courageous, causatively strengthen, cure, help, repair, fortify)." This verb implies more than mere mending; it denotes strengthening, reinforcing, and restoring to a robust and secure condition. The use of châzaq conveys the thoroughness and durability of the restoration work, aiming for comprehensive structural integrity rather than a temporary patch-up. It speaks to a lasting and secure edifice, fit for its divine purpose.
This phrase combines H1004 (bayith), meaning "a house" in its broadest application, and H3068 (Yᵉhôvâh), the sacred, self-existent name of God, "Jehovah" or "the Lord." This is the standard biblical designation for the Temple in Jerusalem. The phrase emphasizes that the building was not merely a structure but a sacred dwelling place dedicated to Yahweh, the God of Israel, serving as the central locus of His worship and presence. The act of repairing the "House of the LORD" was, therefore, an act of profound reverence and devotion to God Himself, signifying a renewed commitment to the covenant and the proper worship of the one true God, especially crucial after a period of neglect and idolatry.
Verse Breakdown
"But they gave that to the workmen"
This clause directly contrasts with the preceding statement in 2 Kings 12:13 that the collected money was not used for luxurious silver or gold vessels. Instead, it explicitly states the positive and purposeful use of the funds. "They" refers to the high priest Jehoiada and the priests who, under King Joash's directive, managed the collection and disbursement of the money. "That" refers to the substantial sum of money collected from the people. The immediate allocation to the "workmen" underscores the direct, efficient, and transparent channel through which the funds were utilized, preventing any potential for diversion or misuse and ensuring the money went straight to the essential labor.
"and repaired therewith the house of the LORD."
This second clause specifies the ultimate purpose and outcome of the financial allocation. The money provided to the workmen was directly applied to the physical restoration and strengthening of the Temple. The phrase "repaired therewith" (literally, "they strengthened with it") signifies that the funds were instrumental in the comprehensive structural renovation, allowing for the purchase of materials and the payment of skilled labor. This highlights the practical and purposeful nature of the entire endeavor, demonstrating integrity and faithfulness in the stewardship of sacred contributions, ensuring the sacred space was rendered structurally sound and fit for its divine purpose of worship and communion with God.
Literary Devices
The verse effectively employs Narrative Economy by concisely stating the direct and intended application of the funds, building upon the explicit negative statement in the preceding verse (2 Kings 12:13). This brevity emphasizes the clear, unambiguous, and accountable purpose of the money collected. There is also a strong element of Praxis, or practical theology, as the text describes a concrete action—the giving of money to workmen for repair—that embodies a profound theological principle: responsible and ethical stewardship of sacred resources. The repeated emphasis on the "house of the LORD" throughout 2 Kings chapter 12, culminating in this verse, functions as a form of Repetition that powerfully underscores the central importance of the Temple as the physical manifestation of God's presence and the focal point of Israelite worship, making its meticulous restoration a paramount concern for the king and the nation.
Theological and Thematic Connections
The careful and direct application of funds in 2 Kings 12:14 resonates deeply with enduring biblical principles of stewardship, integrity, and the prioritization of God's house and His work. It powerfully teaches that resources consecrated to God's service must be handled with utmost transparency, accountability, and directed precisely towards their intended, often foundational, purposes. This pragmatic approach to Temple maintenance, focusing on structural integrity and essential functionality over ornamental additions, reflects a profound wisdom that values substance over superficiality. It implies that true devotion and faithfulness are demonstrated not merely in grand, outward gestures, but in the diligent, responsible, and often painstaking care for the practical necessities that enable authentic worship and foster a thriving spiritual community. This commitment to the physical state of the Temple serves as a timeless mirror reflecting the spiritual commitment required of God's people to maintain the integrity of their faith, the purity of their worship, and the health of their corporate witness.
Reflection and Application
The account in 2 Kings 12:14 offers profound and timeless lessons for contemporary believers and the church as a whole. It compels us to critically examine our priorities in ministry, in our local congregations, and in our personal stewardship. Just as the physical Temple required solid timber and foundational stones for its stability and structural integrity, our spiritual lives and church communities demand strong foundations of sound biblical doctrine, genuine discipleship, authentic fellowship, and fervent prayer. This means prioritizing the spiritual "repair" and strengthening of individuals and communities through faithful teaching, compassionate service, and intentional spiritual formation, rather than being distracted by less critical, though perhaps outwardly appealing or popular, endeavors. The diligent, transparent, and purposeful use of resources for the Temple's repair also serves as a powerful and enduring model for financial integrity and accountability in all aspects of ministry. We are called to be faithful stewards of all that God graciously entrusts to us—our time, our talents, and our treasures—ensuring they are used effectively, ethically, and purposefully to build up His kingdom, advance His gospel, and facilitate His worship in a manner that honors Him.
Questions for Reflection
FAQ
Why was the money not used for gold and silver vessels?
The text explicitly states in 2 Kings 12:13 that the money collected for the Temple repairs was not used for silver basins, snuffers, bowls, trumpets, or any vessels of gold or silver. This decision was a pragmatic, responsible, and spiritually discerning one, indicating a clear prioritization of immediate and foundational needs. The Temple was in a severe state of structural disrepair, requiring essential building materials like timber and hewn stones, and the skilled labor of craftsmen to make it sound and functional. While ornate vessels were undoubtedly important for the Temple's liturgical functions and splendor (as seen in the detailed descriptions of Solomon's Temple furnishings in 1 Kings 7:48-50), the immediate and pressing need was to restore the physical structure itself. The administrators, acting under King Joash's wise direction, determined that foundational integrity and structural soundness were paramount before any consideration of luxurious or decorative additions. This reflects a vital principle of good stewardship: addressing the most critical and fundamental needs first to ensure the core purpose can be fulfilled.
Christ-Centered Fulfillment
While 2 Kings 12:14 meticulously describes the physical restoration of an Old Testament sanctuary, it powerfully foreshadows the ultimate and infinitely greater spiritual rebuilding accomplished in Jesus Christ. The Temple in Jerusalem was the preeminent dwelling place of God's presence among His people, a sacred space where atonement was made and worship offered. However, this physical structure, despite its grandeur, was inherently temporary, prone to decay, neglect, and ultimately, destruction. Jesus, in His earthly ministry, declared Himself to be the true and ultimate Temple, boldly proclaiming, "Destroy this temple, and in three days I will raise it up" (John 2:19). He was speaking of the temple of His own body, which, through His sacrificial death and glorious resurrection, would become the new and perfect dwelling place of God, eternally accessible to all who believe (John 1:14). Furthermore, through Christ's redemptive work, believers are now miraculously incorporated into this new, living, spiritual Temple, becoming "living stones" built into "a spiritual house" for God's dwelling (1 Peter 2:5). The physical repairs undertaken in Joash's time ensured a functional place for Old Covenant worship; Christ's work, however, eternally "repairs" and restores humanity, making us fit to be indwelt by the Holy Spirit (1 Corinthians 6:19) and enabling true worship that transcends physical location, offered "in spirit and truth" (John 4:23-24). Thus, the meticulous care for the physical Temple in 2 Kings 12:14 points forward to the infinitely greater and eternal restoration of humanity and the establishment of God's abiding presence among His people through the person and finished work of Jesus Christ.