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Commentary on 2 Kings 12 verses 4–16
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.
“The money for the assessment.” [The Scripture] uses [this term] for the money which is voluntarily given by the people for the “assessment” of their own person and whose payment has survived from the time of Moses who, after the [Israelites] were counted in the census, prescribed that four zouzē should be deducted from each of them. This form of contribution was perpetuated up to the days of our Lord as a memory of the kindness of God toward them. But at the time of our Lord they only gave two zouzē, because they had become poor.
The price of a soul: That is, the ordinary oblation, which every soul was to offer by the law. Ex. 30.
Sanctified: That is, dedicated to God's service.-- Ibid.
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SUMMARY
In 2 Kings 12:4, King Jehoash initiates a critical project to restore the dilapidated Temple in Jerusalem. This verse meticulously records his direct communication to the priests, detailing the various categories of funds that had been collected and were available within the "House of the LORD." His precise inventory of these diverse financial contributions—encompassing consecrated items, the obligatory census tax, monetary redemptions for vows, and spontaneous freewill offerings—lays the essential groundwork for his subsequent instructions on how these resources should be properly allocated and utilized for the sacred structure's much-needed restoration, underscoring his profound commitment to the spiritual and physical integrity of the nation's central place of worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several key literary devices to convey its message effectively and underscore the king's methodical approach. Enumeration is prominently featured, as the passage meticulously lists four distinct categories of money: "dedicated things," "every one that passeth [the account]," "every man is set at," and "cometh into any man's heart to bring." This precise and exhaustive listing emphasizes the comprehensive nature of the funds available and the king's thorough understanding of the Temple's diverse financial streams. Repetition of the phrase "the money of" or "all the money" across the different clauses serves to unify these diverse sources under a single umbrella—financial contributions—while simultaneously highlighting their distinct origins. This rhetorical device reinforces the central theme of financial resources being systematically gathered for the Temple's restoration. Furthermore, the recurring phrase "House of the LORD" functions as a powerful metonymy, where the physical structure stands in for the spiritual presence of God and the entire system of worship centered there. Its repeated mention underscores the sacred purpose of these funds and the profound significance of the building itself as the designated dwelling place of God among His people.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Kings 12:4, by detailing the various streams of income for the Temple, underscores profound theological principles concerning God's dwelling, the nature of worship, and the responsibility of His people. The very act of collecting and categorizing these funds for the Temple's repair highlights the understanding that God's presence among His people was intrinsically linked to the sanctity and upkeep of His designated dwelling place. It reflects a theology where material resources are consecrated for spiritual purposes, demonstrating that faithful stewardship of physical assets is a tangible expression of devotion to God. The distinction between obligatory contributions (like the census tax) and freewill offerings reveals God's desire for both dutiful obedience and heartfelt generosity in worship. Ultimately, this passage points to the broader biblical theme that the community of faith is responsible for maintaining the physical and spiritual integrity of the "house of God," whether it be a literal Temple or, as in the New Testament, the body of believers.
REFLECTION AND APPLICATION
The meticulous accounting and royal concern for the Temple's physical state in 2 Kings 12:4 offer profound and enduring lessons for believers today. Just as King Jehoash recognized the paramount importance of maintaining the physical structure that symbolized God's presence, so too are we called to value and support the spaces where God's people gather for worship, fellowship, and ministry. This extends beyond mere brick and mortar to the broader "house of God," which the New Testament reveals to be the community of believers, the Church itself (1 Timothy 3:15). Our generosity, whether through regular tithes, specific offerings, or spontaneous freewill gifts, directly contributes to the ongoing work of God's kingdom—supporting ministries, spreading the gospel, caring for the needy, and maintaining the infrastructure necessary for spiritual growth. Furthermore, Jehoash's intervention highlights the critical need for transparent stewardship and unwavering accountability within religious organizations. Leaders and congregants alike are called to ensure that resources dedicated to God's work are managed with integrity, wisdom, and faithfulness, ensuring they are used for their intended, God-honoring purposes. Our giving should be both obedient to biblical principles and heartfelt, reflecting a genuine desire to honor God with our possessions and our lives.
Questions for Reflection
FAQ
What was the significance of the "House of the LORD" in this context?
Answer: The "House of the LORD" (the Temple in Jerusalem) was of paramount significance as the designated dwelling place of God among His people, the central hub of Israelite worship, and the physical embodiment of the covenant. Its sanctity and proper upkeep were directly tied to the spiritual health and fidelity of the nation. Its disrepair, as seen before Jehoash's reign, symbolized a period of profound spiritual decline and neglect under Athaliah's idolatrous influence. Jehoash's initiative to repair it was therefore not merely a renovation project but a profound act of spiritual renewal and a reassertion of Judah's commitment to Yahweh. The Temple was where sacrifices were offered, prayers were made, and God's presence was uniquely manifested, making its proper state crucial for national worship and identity. The narrative in 2 Kings 12 emphasizes this spiritual importance through the king's diligent efforts.
Why did King Jehoash need to categorize the money in such detail?
Answer: King Jehoash's detailed categorization of the funds was crucial for several compelling reasons. Firstly, it demonstrated his thorough understanding of the Temple's financial streams, indicating a methodical and organized approach to addressing the problem of disrepair. Secondly, and perhaps most importantly, it was a necessary step for proper stewardship and accountability. The preceding verses (and subsequent ones, like 2 Kings 12:5) imply that the priests, who were collecting the money, had not been effectively using it for repairs. By categorizing the funds, Jehoash could ensure that the money was specifically allocated and used for its intended purpose—the Temple's restoration. This act of itemization was a precursor to establishing a new, more transparent system for collecting and disbursing funds, as detailed in 2 Kings 12:9-16, which ultimately led to the successful completion of the repairs and restored public trust.
Are these specific types of offerings still relevant for believers today?
Answer: While the specific Mosaic laws and categories of offerings (like the half-shekel temple tax or votive valuations) are not directly binding on New Covenant believers, the underlying principles remain highly relevant and find new expression. The concept of "dedicated things" resonates with our call to consecrate our entire lives and all our resources to God (Romans 12:1). The "money of every one that passeth [the account]" (the obligatory tax) finds its parallel in the principle of regular, systematic giving, such as tithing, which supports the work of the church and ministry (Malachi 3:10). The "money that every man is set at" (votive offerings) reminds us of the importance of fulfilling our commitments and vows to God. And "all the money that cometh into any man's heart to bring" directly corresponds to the New Testament emphasis on cheerful, freewill giving motivated by love and generosity (2 Corinthians 9:7). Thus, while the forms have changed, the spiritual principles of giving, stewardship, and supporting God's "house" (now the Church) endure as vital expressions of faith.
CHRIST-CENTERED FULFILLMENT
The meticulous attention to the physical Temple's repair and the sacredness of its funds in 2 Kings 12:4 finds its ultimate fulfillment and profound transformation in Jesus Christ. The Old Testament Temple, though magnificent and divinely ordained, was inherently a shadow and a type, pointing forward to the true and perfect dwelling place of God. Jesus Himself declared that He was the ultimate Temple, stating, "Destroy this temple, and in three days I will raise it up" (John 2:19), referring to His own body and His resurrection. Just as Jehoash sought to purify and restore the physical house of God after a period of neglect, Christ came not merely to renovate a building but to purify and restore humanity, making us the new spiritual temple, "a dwelling place for God by the Spirit" (Ephesians 2:19-22). The various offerings listed in 2 Kings 12:4—dedicated things, census taxes, votive valuations, and freewill gifts—all foreshadow the singular, perfect, and ultimate "dedicated thing" given to God: the self-sacrifice of Jesus Christ, the Lamb of God who takes away the sin of the world. His life, death, and resurrection were the ultimate offering, fulfilling all requirements of the Law and surpassing all previous sacrifices, bringing about true atonement and access to God (Hebrews 9:11-14). In Christ, the need for a physical, earthly temple for divine presence is transcended, as God now dwells by His Spirit within believers, making the Church the living, spiritual "House of God" that we are called to build up and maintain through our lives, resources, and devotion, all empowered by the finished, perfect work of our Lord.