2 Kings 12:16

KJV

The trespass money and sin money was not brought into the house of the LORD: it was the priests'.

KJV (with Strong's)

The trespass {H817} money {H3701} and sin {H2403} money {H3701} was not brought {H935} into the house {H1004} of the LORD {H3068}: it was the priests {H3548}'.

Complete Jewish Bible

Money from guilt offerings and sin offerings, however, was not brought into the house of ADONAI; it went to the cohanim.

Berean Standard Bible

The money from the guilt offerings and sin offerings was not brought into the house of the LORD; it belonged to the priests.

American Standard Version

The money for the trespass-offerings, and the money for the sin-offerings, was not brought into the house of Jehovah: it was the priests’.

Commentary

### SUMMARY
2 Kings 12:16 provides a crucial clarification within the narrative of King Joash's temple restoration project, distinguishing between funds collected for the physical repair of the House of the LORD and specific offerings designated by Mosaic Law for the sustenance of the priests. This verse underscores the meticulous financial management and the unwavering adherence to divine statutes even amidst a significant national undertaking, ensuring that the legitimate provision for those ministering in the temple was not overlooked or diverted.

### CONTEXT
* **Literary Context:** This verse is strategically placed at the conclusion of a detailed account found in [2 Kings 12:4-15](/2_kings/12-4-15 "2 Kings 12:4-15 - King Joash's Temple Repair Project"), which describes King Joash's comprehensive initiative to repair the dilapidated temple. Earlier verses meticulously outline the collection methods—a chest placed at the temple entrance, overseen by the high priest and the king's scribe—and the subsequent use of these funds for hiring skilled craftsmen and purchasing materials. Verse 16 serves as an important parenthetical note, clarifying that not *all* money brought into the temple treasury was allocated for construction. It acts as a legal and administrative addendum, ensuring that the reader understands the precise categories of funds and their designated recipients, thereby highlighting the integrity and orderliness of the temple's financial operations under Joash's reform.

* **Historical & Cultural Context:** King Joash (Jehoash) reigned in Judah during the early 9th century BCE, following a period of significant religious decline under Athaliah. His reign marked a pivotal moment of spiritual and architectural restoration, particularly concerning the Jerusalem Temple, which had fallen into disrepair. The distinction between various types of offerings and their specific uses was deeply embedded in Israelite religious practice, stemming directly from the Mosaic Law given at Sinai. Offerings such as the sin offering (`chatta't`) and guilt offering (`'asham`) were not merely symbolic acts but carried specific legal and economic implications, including portions designated for the priests as their divinely ordained livelihood. This verse reflects a commitment to upholding these ancient statutes, even as the nation rallied to address the pressing need for temple renovation, demonstrating respect for both the physical structure and the established system of priestly support.

* **Key Themes:** This verse contributes significantly to several overarching themes within 2 Kings and the broader Old Testament. It powerfully illustrates the theme of **Priestly Provision**, emphasizing God's detailed and consistent care for those consecrated to His service, ensuring their livelihood through specific offerings, as outlined in [Leviticus 7:7](/leviticus/7-7 "Leviticus 7:7 - Priest's Portion from Sin and Guilt Offerings") and [Numbers 18:9-10](/numbers/18-9 "Numbers 18:9-10 - Holy Offerings for Priests"). It also highlights the critical theme of **Faithful Stewardship and Financial Integrity** within sacred contexts, demonstrating the necessity of distinguishing between various categories of funds and using them precisely according to their intended purpose. Furthermore, the verse underscores **Adherence to Mosaic Law**, showing that even during a period of urgent reform and fundraising, the established divine decrees regarding temple service and priestly support were rigorously maintained, reflecting a commitment to God's detailed instructions for worship and the functioning of His covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Trespass (Hebrew, _ʼâshâm'_):** This term refers to "guilt" and, by implication, a "fault" or a "sin-offering." In the context of the Mosaic Law, the `ʼâshâm` or guilt offering was brought when an individual had committed a trespass, often involving a violation of God's holy things or a wrong against a neighbor that required restitution. The priest who officiated this offering was entitled to a specific portion of it as part of his livelihood.
* **Sin (Hebrew, _chaṭṭâʼâh'_):** This term refers to an "offence" (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiation. It also refers to a "sin-offering." This offering was presented for unintentional sins or impurities that rendered an individual ritually unclean. Similar to the guilt offering, specific parts of the sin offering were designated as the priest's portion, ensuring their provision.
* **Priests' (Hebrew, _kôhên'_):** This term refers to literally "one officiating," a "priest." It denotes the Levitical priests, descendants of Aaron, who were divinely appointed to mediate between God and the people through sacrifices and temple service. Their sustenance was not from land inheritance but from specific portions of the offerings brought by the people, a system designed by God to ensure their full dedication to their sacred duties.

#### Verse Breakdown
* **"The trespass money and sin money":** This clause specifically identifies two distinct categories of offerings—the guilt offering (`'asham`) and the sin offering (`chatta't`). These were not general freewill offerings but were brought for specific ritual or ethical transgressions, each with its own set of detailed regulations concerning the sacrifice itself and the distribution of its parts. The "money" (`keçeph`) refers to the monetary equivalent or portion of these offerings.
* **"was not brought into the house of the LORD":** This phrase clarifies that these particular funds, unlike the general contributions for temple repair mentioned in the preceding verses, were *not* to be deposited into the common temple treasury or used for the building project. The "house of the LORD" (`bayith Yᵉhôvâh`) here refers to the general fund for the temple's physical maintenance and restoration, from which these specific offerings were to be excluded.
* **"it was the priests'.":** This concluding statement unequivocally declares the rightful ownership and destination of these funds. They belonged exclusively to the priests (`kôhên`) as their divinely ordained portion, reaffirming the ancient Mosaic statutes that provided for the livelihood of those serving in the temple. This ensured that the urgent need for temple repairs did not inadvertently compromise the established system of priestly support.

#### Literary Devices
The primary literary device at play in 2 Kings 12:16 is **Clarification**. The verse functions as a precise administrative and legal addendum, distinguishing between the general funds collected for temple repair and specific categories of offerings designated for the priests. This clarification prevents any misunderstanding that all funds brought to the temple were for the rebuilding effort. It also employs **Legal Allusion**, implicitly referencing the detailed statutes of the Mosaic Law, particularly those found in Leviticus and Numbers, which outline the priests' portions from various sacrifices. This allusion grounds the immediate administrative decision in long-standing divine decrees. Furthermore, there is an element of **Emphasis** on the integrity of temple finances and the proper adherence to established divine ordinances, even in a period of significant national religious reform.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates God's meticulous care for His covenant people and His ordained system of worship. It highlights the principle that divine provision for those who serve in ministry is paramount, and that sacred funds, even when collected for a noble cause like temple restoration, must be handled with the utmost integrity and according to their specific, divinely appointed purposes. The distinction between various offerings underscores the order and precision God demands in the administration of His house and resources. It teaches that while generosity for collective projects is vital, it must never override the specific, established provisions for those dedicated to spiritual service. This commitment to detailed adherence to the Law, even in financial matters, reflects a deep respect for God's sovereignty and His revealed will.

* [Leviticus 7:7](/leviticus/7-7 "Leviticus 7:7 - Priest's Portion from Sin and Guilt Offerings")
* [Numbers 18:9-10](/numbers/18-9-10 "Numbers 18:9-10 - Holy Offerings for Priests")
* [1 Corinthians 9:13-14](/1_corinthians/9-13-14 "1 Corinthians 9:13-14 - Support for Gospel Ministers")

### REFLECTION AND APPLICATION
The careful distinction made in 2 Kings 12:16 offers enduring principles for the church today. It reminds us of the importance of financial transparency and integrity in handling God's resources. Just as specific offerings were designated for the priests, modern ministries often have designated funds for various purposes—missions, building projects, benevolent care, and pastoral support. This verse challenges us to honor those designations, ensuring that funds are used precisely as intended by the givers and in accordance with biblical principles. Furthermore, it underscores the biblical precedent for supporting those who dedicate their lives to ministry. Just as the ancient priests were sustained by the offerings of the people, so too are those who shepherd, teach, and evangelize today worthy of support, allowing them to devote themselves fully to the work of the Kingdom. This passage calls us to a high standard of stewardship, recognizing that all resources belong to God and are to be managed faithfully for His glory and the advancement of His purposes.

#### Questions for Reflection
* **How does this verse inform our understanding of financial integrity and accountability within the church or ministry context today?**
* **In what ways can we ensure that those who minister God's Word are adequately and appropriately supported, reflecting biblical principles?**
* **What lessons can we draw from the meticulous distinction of funds in this passage regarding the specific designation and use of our offerings and resources for God's work?**

### FAQ
**What is the difference between "trespass money" and "sin money" in the context of Old Testament offerings?**

Answer: In the Old Testament sacrificial system, "trespass money" (from the guilt offering, Hebrew: _'asham'_) and "sin money" (from the sin offering, Hebrew: _chatta't'_) referred to the portions of these specific sacrifices that were designated for the priests. The _chatta't_ (sin offering) was primarily offered for unintentional sins or ritual impurities that required purification, aiming to restore the individual's relationship with God or ritual cleanness. The _'asham_ (guilt offering or trespass offering) was typically offered for specific offenses, often involving a violation against God's holy things or a wrong committed against another person that required restitution. While both dealt with sin, the _'asham_ often had a compensatory or restorative element. According to the Law (e.g., as detailed in [Leviticus 7:7](/leviticus/7-7 "Leviticus 7:7 - Priest's Portion from Sin and Guilt Offerings") and [Numbers 18:9-10](/numbers/18-9-10 "Numbers 18:9-18 - Holy Offerings for Priests")), specific parts of the animals offered in these sacrifices, or their monetary equivalents, were given to the priests as their rightful sustenance, distinct from general temple funds.

**Why was this clarification necessary during King Joash's temple repair project?**

Answer: This clarification was crucial to prevent the unintended diversion of funds specifically designated for the priests' livelihood. King Joash had initiated a major, much-needed temple repair project (as detailed in [2 Kings 12:4-15](/2_kings/12-4-15 "2 Kings 12:4-15 - King Joash's Temple Repair Project")), which involved collecting significant amounts of money from the people. Without this explicit statement in verse 16, there might have been an assumption that *all* money brought into the temple treasury, regardless of its original purpose, was to be used for the repairs. The verse serves to remind the administrators and the people that even amidst an urgent and commendable national effort, the long-standing Mosaic Law regarding priestly support was not to be overlooked or overridden. It demonstrated a commitment to upholding the integrity of God's prescribed financial system for His servants, ensuring that the priests continued to receive their divinely appointed provision.

### CHRIST-CENTERED FULFILLMENT
While 2 Kings 12:16 speaks to the Old Testament system of priestly provision and sacrificial offerings, it finds profound Christ-centered fulfillment. The "sin money" and "trespass money" pointed to the universal need for atonement for sin and guilt, a need perfectly and eternally met in Jesus Christ. He is the ultimate [sin offering](/hebrews/9-26 "Hebrews 9:26 - Christ's Sacrifice for Sin"), who "appeared once for all at the end of the ages to do away with sin by the sacrifice of himself." Similarly, He is the one who bears the full weight of our guilt, becoming the perfect [guilt offering](/isaiah/53-10 "Isaiah 53:10 - The Suffering Servant as a Guilt Offering") through His suffering. The Old Testament priests, sustained by these offerings, foreshadowed Christ, our [Great High Priest](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest"), who offered Himself once for all. Furthermore, the principle of supporting those who minister God's Word continues in the New Covenant, as Paul affirms that those who preach the gospel should [live by the gospel](/1_corinthians/9-14 "1 Corinthians 9:14 - Support for Gospel Ministers"). The physical temple, which Joash repaired, ultimately points to Christ as the true [temple](/john/2-19 "John 2:19 - Jesus, the Temple"), and the church as His body. Thus, the careful stewardship of resources, once for the physical temple and its priests, is now directed towards the building of God's spiritual house and the global proclamation of the [good news](/romans/10-15 "Romans 10:15 - How Beautiful Are the Feet of Those Who Bring Good News!"), ensuring that those who faithfully serve in Christ's name are sustained for the work of the Kingdom.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 7:7

As the sin offering [is], so [is] the trespass offering: [there is] one law for them: the priest that maketh atonement therewith shall have [it].

Leviticus 5:15

If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:

Leviticus 5:18

And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist [it] not, and it shall be forgiven him.

Leviticus 4:29

And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

Leviticus 4:24

And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it [is] a sin offering.

Numbers 18:8

¶ And the LORD spake unto Aaron, Behold, I also have given thee the charge of mine heave offerings of all the hallowed things of the children of Israel; unto thee have I given them by reason of the anointing, and to thy sons, by an ordinance for ever.

Numbers 18:9

This shall be thine of the most holy things, [reserved] from the fire: every oblation of theirs, every meat offering of theirs, and every sin offering of theirs, and every trespass offering of theirs, which they shall render unto me, [shall be] most holy for thee and for thy sons.