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Public-domain commentary
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
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, 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 and Numbers 18:9-10. 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
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.
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.
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.
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
FAQ
What is the difference between "trespass money" and "sin money" in the context of Old Testament offerings?
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 and Numbers 18:9-10), 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?
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), 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, 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 through His suffering. The Old Testament priests, sustained by these offerings, foreshadowed Christ, 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. The physical temple, which Joash repaired, ultimately points to Christ as the true 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, ensuring that those who faithfully serve in Christ's name are sustained for the work of the Kingdom.