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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 12:17–21. His two-level outline is real structure in the source text, so it is rendered as structure.
When Joash had revolted from God and become both an idolater and a persecutor the hand of the Lord went out against him, and his last state was worse than his first.
I.His wealth and honour became an easy prey to his neighbours.
Hazael, when he had chastised Israel (Kg2 10:32), threatened Judah and Jerusalem likewise, took Gath, a strong city (Kg2 12:17), and thence intended to march with his forces against Jerusalem, the royal city, the holy city, but whose defence, on account of its sinfulness, had departed. Joash had neither spirit nor strength to make head against him, but gave him all the hallowed things, and all the gold that was found both in his exchequer and in the treasures of the temple (Kg2 12:18), to bribe him to march another way. If it were lawful to do this for the public safety, better part with the gold of the temple than expose the temple itself; yet,
1.If he had not forsaken God, and forfeited his protection, his affairs would not have been brought to this extremity, but he might have forced Hazael to retire.
2.He diminished himself, and made himself very mean, lost the honour of a prince and a soldier, and of an Israelite too, in alienating the dedicated things.
3.He impoverished himself and his kingdom. And,
4.He tempted Hazael to come again, when he could carry home so rich a booty without striking a stroke. And it had this effect, for the next year the host of Syria came up against Jerusalem, destroyed the prince, and plundered the city, Ch2 24:23, Ch2 24:24.
II.His life became an easy prey to his own servants.
They conspired against him and slew him (Kg2 12:20, Kg2 12:21), not aiming at his kingdom, for they opposed not his son's succeeding him, but to be avenged on him for some crime he had committed; and we are told in Chronicles that his murdering the prophet, Jehoiada's son, was the provocation. In this, how unrighteous soever they were (vengeance was not theirs, nor did it belong to them to repay), God was righteous; and this was not the only time that he let even kings know that it was at their peril if they touched his anointed and did his prophets any harm, and that, when he comes to make inquisition for blood, the blood of prophets will run the account very high. Thus fell Joash, who began in the spirit and ended in the flesh. God usually sets marks of his displeasure upon apostates, even in this life; for they, of all sinners, do most reproach the Lord.
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Summary
Recounts the desperate and compromising act of King Jehoash of Judah, who, under severe military pressure from Hazael, King of Syria, stripped both the sacred Temple treasury and the royal palace of all their dedicated and accumulated gold and hallowed items. This tribute, which included treasures consecrated by his ancestors Jehoshaphat, Jehoram, and Ahaziah, as well as his own dedications, was sent to Hazael to avert a devastating siege on Jerusalem, revealing Jehoash's profound spiritual decline and a misplaced trust in material wealth rather than divine protection, especially in the absence of the faithful priest Jehoiada.
Context
Literary Context
This verse is strategically placed within the narrative of King Jehoash's reign, marking a significant turning point from his initial period of faithfulness and Temple restoration to a profound spiritual decline. The preceding verses in 2 Kings 12 detail Jehoash's ascension to the throne at a tender age and his commendable efforts in repairing the dilapidated Temple, largely guided by the righteous priest Jehoiada (2 Kings 12:4-16). However, the parallel account in 2 Chronicles 24:17-19 explicitly reveals that after Jehoiada's death, Jehoash abandoned the Lord and succumbed to the influence of Judah's officials, leading to a spiritual apostasy. The immediate trigger for the events of verse 18 is Hazael's military campaign, described in 2 Kings 12:17, where he conquers Gath and sets his sights on Jerusalem. Jehoash's desperate act is a direct response to this imminent threat, highlighting his failure to trust God for deliverance. The consequences of this compromise are swiftly seen in Jehoash's subsequent assassination (2 Kings 12:20-21).
Historical & Cultural Context
The late 9th century BCE was a tumultuous period in the ancient Near East, characterized by the rise of the Aramean kingdom of Damascus as a regional superpower under the formidable King Hazael. Hazael had already demonstrated his military might by inflicting significant defeats upon Israel (2 Kings 10:32-33) and was now extending his influence southward into Judah. The practice of paying tribute or "protection money" to a more powerful aggressor was a common diplomatic and military strategy for smaller states to avoid siege, plunder, or complete subjugation. Jehoash's action in sending gold and treasures to Hazael was a desperate attempt at appeasement, a last-ditch effort to buy off the Syrian king and spare Jerusalem from destruction. From a cultural and religious perspective, the "hallowed things" of the Temple held immense sacred and symbolic value, representing God's presence, His covenant with Israel, and the sanctity of His dwelling place. Their appropriation for political bribery, especially to a pagan king, was not merely a financial transaction but an act of profound sacrilege and a clear indicator of Judah's spiritual and moral decline.
Key Themes
This verse powerfully illustrates several crucial themes woven throughout 2 Kings and the broader Deuteronomistic History. Firstly, it underscores the consequences of spiritual decline and misplaced trust. Jehoash, initially a king who prioritized God's house, now demonstrates a profound lack of faith in God's power to protect Judah, opting instead for a worldly and compromising solution. This stands in stark contrast to instances of divine deliverance in the face of overwhelming odds, such as King Hezekiah's unwavering trust during the Assyrian siege (2 Kings 19). Secondly, the verse highlights the theme of sacrilege and the desecration of the sacred. The "hallowed things" were explicitly set apart for God's exclusive use, and their repurposing for political expediency represents a severe affront to the sanctity of the Temple and the covenant. This act foreshadows the eventual destruction of the Temple and the exile of Judah, consequences of persistent unfaithfulness. Finally, it speaks to the fragility of human faithfulness, demonstrating how even a king with a promising start can succumb to pressure and compromise, particularly when godly counsel is removed, as evidenced in 2 Chronicles 24:17-18.
Exposition and Analysis
Key Word Analysis
This term (H6944), appearing in its plural form "qodeshim" in the KJV, literally means "holy thing" or "that which is set apart." In the biblical context, it refers to items, offerings, or portions of wealth that have been consecrated and dedicated exclusively for the service of God in the Temple. These were not merely valuable objects but possessed a sacred status, removed from common use and devoted to divine purposes. Jehoash's action of taking these items, including those dedicated by his pious predecessors like Jehoshaphat, signifies a profound disregard for their sacred nature and a willingness to profane what was holy for temporary political gain.
This noun (H214) refers to a depository, a storehouse, or accumulated wealth. The verse specifies that these treasures were found both "in the house of the LORD" (the Temple treasury) and "in the king's house" (the royal palace treasury). This indicates that Jehoash completely emptied both the sacred and secular reserves of the kingdom, demonstrating the extreme nature of his desperation and the vast material cost of his appeasement strategy. The plural form "otsarot" used in the KJV text emphasizes the vast quantity of accumulated wealth.
While a common verb (H7971) meaning "to send," in this context, it implies a deliberate act of submission and appeasement. It was not a gift but a forced tribute, a concession made under duress. The act of "sending" these precious and sacred items to a pagan king highlights Jehoash's subservience to Hazael and his reliance on human diplomacy rather than divine intervention.
Verse Breakdown
"And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things"
This clause underscores the comprehensive and sacrilegious nature of Jehoash's appropriation. He not only seized current Temple funds but plundered items that had been consecrated over generations by his royal predecessors, including those dedicated by himself. This highlights the depth of his desperation and the extent of his sacrilege, violating the sacred trusts of both his ancestors and his own previous acts of piety, effectively undoing the sanctity of generations of dedications.
"and all the gold [that was] found in the treasures of the house of the LORD, and in the king's house"
This part specifies the material taken – "all the gold" – and its dual origin: the Temple treasury and the royal palace treasury. This signifies a complete emptying of both the religious and national wealth. It underscores that no resource, whether sacred or secular, was spared in his attempt to buy off Hazael, revealing a king who had lost sight of God's sovereignty and the sanctity of His dwelling. The phrase "all the gold" emphasizes the totality of the forfeiture.
"and sent [it] to Hazael king of Syria: and he went away from Jerusalem"
This final clause details the immediate, albeit temporary, outcome of Jehoash's desperate act. The treasures were dispatched to Hazael, and in return, the Syrian king withdrew his forces from Jerusalem. While this achieved the immediate objective of averting a siege, it came at an immense spiritual and material cost, demonstrating a temporary reprieve bought through compromise rather than a lasting deliverance secured by faith. It highlights the transactional nature of the interaction, where sacred value was exchanged for worldly peace.
Literary Devices
The narrative in 2 Kings 12:18 employs several literary devices to convey its profound theological message. There is a strong sense of Irony in Jehoash's actions; the very king who initiated and oversaw the significant repair and restoration of the Temple (2 Kings 12:4-16) is now depicted as plundering its most sacred and valuable contents. This reversal underscores his spiritual decline. The verse also serves as Foreshadowing, hinting at the subsequent troubles for Jehoash and the kingdom of Judah. His willingness to compromise the sacred for temporary security foreshadows his eventual assassination and the continued spiritual decline of Judah, which ultimately leads to exile. There is a clear Contrast between Jehoash's early reign, characterized by faithfulness under Jehoiada's guidance, and his later actions driven by fear and a profound lack of trust in God. Finally, the use of "hallowed things" and "gold" can be seen as Metonymy, where these material possessions stand in for the spiritual integrity, national sovereignty, and covenant faithfulness of Judah, all of which are severely compromised by Jehoash's desperate act.
Theological and Thematic Connections
Jehoash's decision to strip the Temple and the royal palace of their sacred and material wealth to appease Hazael stands as a stark theological commentary on the dangers of misplaced trust and spiritual compromise. It reveals a king who, in a moment of existential crisis, looked to human resources and pagan appeasement rather than to the Lord for deliverance. This act of sacrilege, using items dedicated to God for political expediency, violated the very essence of the covenant relationship, which demanded exclusive devotion and trust in Yahweh. It illustrates a profound failure to honor God with the firstfruits and the best, instead offering them to an enemy as a bribe. Theologically, it reminds us that true security is found not in accumulated wealth or human schemes, but in unwavering faith and obedience to God, even in the face of overwhelming threats. This episode serves as a cautionary tale against the temptation to prioritize immediate worldly relief over enduring spiritual fidelity.
Reflection and Application
The account of Jehoash in 2 Kings 12:18 offers a sobering reflection for believers today. In times of personal or collective crisis, when faced with overwhelming pressures or threats, where do we instinctively turn for security and deliverance? Are we tempted to compromise our spiritual principles, our integrity, or our commitment to what is holy and set apart for God, in exchange for temporary relief or worldly solutions? Jehoash's actions serve as a powerful warning against spiritual complacency and the insidious nature of fear that can lead even those who once walked faithfully to abandon their trust in God. It challenges us to examine our stewardship of all that God has entrusted to us – our resources, our time, our talents, and our very lives – and to ensure that our ultimate allegiance remains with Him, refusing to profane what is sacred for the sake of fleeting comfort or security. This narrative compels us to consider whether our actions truly reflect a deep-seated faith in God's sovereignty and provision, or if we, like Jehoash, are prone to sacrificing the eternal for the immediate.
Questions for Reflection
FAQ
Why was Jehoash willing to give away "hallowed things" from the Temple?
Jehoash's willingness to give away "hallowed things" from the Temple was primarily driven by extreme desperation in the face of the formidable military threat posed by Hazael, King of Syria. Hazael had already conquered Gath and was advancing on Jerusalem (2 Kings 12:17). To avert a devastating siege and the potential destruction of his capital, Jehoash resorted to a common ancient Near Eastern practice of paying tribute or a bribe to an aggressor. However, for a king of Judah, this act also reflected a profound spiritual decline. After the death of the faithful priest Jehoiada, Jehoash's reign took a turn for the worse, as recorded in 2 Chronicles 24:17-19. His decision to profane sacred items, which were consecrated to God, indicated a lack of faith in God's protection and a prioritizing of immediate physical safety over the sanctity of God's dedicated possessions and the covenant relationship. It demonstrated a failure to rely on the Lord, choosing instead a human, albeit costly, solution.
Christ-Centered Fulfillment
The desperate act of King Jehoash in 2 Kings 12:18, stripping the Temple of its sacred treasures to buy temporary peace, stands in stark contrast to the ultimate, perfect sacrifice of Jesus Christ. Jehoash gave up "hallowed things" – external, material possessions – to save himself and his kingdom from an earthly enemy, achieving only a temporary reprieve at great spiritual cost. In doing so, he demonstrated a profound lack of trust in God's provision and protection. Conversely, Jesus Christ, the true Lamb of God who takes away the sin of the world, did not offer external "hallowed things" to appease an enemy, but rather offered Himself, the Holy One of God, as the ultimate and final sacrifice. He did not bribe an earthly king, but through His perfect obedience and death on the cross, He conquered sin, death, and the devil, securing eternal peace and salvation for all who believe. While Jehoash's act reflected human fear and compromise, Christ's sacrifice demonstrated divine love and unwavering faithfulness, establishing a new covenant where God's people find true security and an everlasting dwelling place in Him, the true Temple of God.