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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.
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SUMMARY
King Joash, demonstrating a profound commitment to the worship of Yahweh and the sanctity of His dwelling, issues a direct command to the priests concerning the much-needed restoration of the Temple in Jerusalem. This verse details his initial directive for the priests to personally manage the funds collected from various offerings and to oversee the critical work of repairing the extensive structural damage that had afflicted God's sacred house, ensuring that every identified defect would be addressed through their networks.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its message with clarity and emphasis. The Imperative Mood ("Let the priests take," "let them repair") underscores the authoritative nature of King Joash's command, reflecting his royal prerogative and his earnest desire for the Temple's restoration. The use of Metonymy is present, as "the house" stands for the entire Temple complex and its associated functions as the center of Israelite worship, not merely the physical building itself. Repetition of the word "breach/breaches" (בֶּדֶק, bedeq) serves to emphasize the pervasive nature of the damage and the comprehensive scope of the required repairs, highlighting the dilapidated state of the sanctuary. Furthermore, the physical act of "repairing the breaches" functions as Symbolism, representing not only the restoration of a physical structure but also the spiritual renewal of the nation and its return to covenant faithfulness after a period of idolatry and neglect under Athaliah.
THEOLOGICAL AND THEMATIC CONNECTIONS
The directive in 2 Kings 12:5 underscores the profound theological truth that God's dwelling place, whether a physical structure like the Temple or the spiritual body of believers, demands diligent care and reverence. The Temple's disrepair was not merely an architectural problem but a spiritual symptom of national neglect and apostasy under Athaliah. Joash's initiative signifies a re-prioritization of God's honor and presence, recognizing that a vibrant spiritual life often correlates with a proper respect for the sacred. This commitment to physical restoration for spiritual purposes reflects a broader biblical principle of stewardship over all that God entrusts to humanity, especially that which pertains to His worship and glory. The king's zeal for the Temple's physical state demonstrates a recognition of its theological significance as the locus of God's presence and a symbol of national covenant fidelity.
REFLECTION AND APPLICATION
The account of King Joash's zeal for the Temple's repair serves as a powerful reminder for believers today regarding our stewardship of God's "house," which now encompasses both our local church communities and our individual lives as temples of the Holy Spirit. Just as the physical Temple needed meticulous attention to its "breaches," so too do our spiritual lives and our corporate gatherings require constant vigilance, maintenance, and intentional restoration. We are called to identify areas of neglect, decay, or damage—whether they be in our personal faith, our relationships within the church, the integrity of our collective witness, or the physical spaces where we gather—and actively work to "repair" them through repentance, renewed commitment to God's Word, fervent prayer, and selfless service. This verse challenges us to move beyond passive observation to active participation, leveraging our gifts, resources, and even our "acquaintances" (networks) for the health and vitality of God's kingdom, ensuring that the place where God is honored and worshipped is kept in good order and that His presence is cherished.
Questions for Reflection
FAQ
Why did Joash initially give this task to the priests?
Answer: King Joash entrusted the Temple repair to the priests for several compelling reasons. As the spiritual leaders and custodians of the Temple, they were intimately familiar with its structure, sacred spaces, and the specific needs for its maintenance. They also had direct access to the Temple treasury, where the funds were being collected (2 Kings 12:4). Furthermore, their position commanded respect and authority, making them suitable overseers for such a significant project. It was customary for priests to manage Temple affairs, including its physical upkeep, and they likely had established networks ("acquaintances") of skilled craftsmen and laborers who could perform the necessary work.
What does "every man of his acquaintance" imply about the repair process?
Answer: The phrase "every man of his acquaintance" suggests a decentralized, yet organized, approach to the repair work. It implies that the priests were not to simply hire random laborers but were to draw upon their personal and professional networks to find trustworthy and skilled individuals. This could include craftsmen, masons, carpenters, and other specialists known to them, ensuring that the work was done by competent hands. It also hints at a communal effort, where various individuals known to the priests would contribute their expertise, possibly fostering a greater sense of ownership and dedication to the restoration of God's house.
Was this initial plan for Temple repair successful?
Answer: No, the initial plan outlined in 2 Kings 12:5 was not immediately successful. The narrative reveals a significant delay: "But by the three and twentieth year of king Jehoash the priests had not repaired the breaches of the house" (2 Kings 12:6). This prompted King Joash and Jehoiada the priest to revise the method of handling the money. Instead of the priests directly managing the funds and workmen, a new system was implemented where the money was counted, put into bags, and then given directly to the workmen who performed the repairs, under the oversight of the king's scribe and the high priest (2 Kings 12:9-12). This revised approach proved effective, leading to the successful completion of the Temple repairs (2 Kings 12:13-16).
CHRIST-CENTERED FULFILLMENT
The physical Temple in Jerusalem, with its need for repair and restoration, serves as a powerful foreshadowing of Christ and the spiritual reality He inaugurates. The Temple was God's dwelling place among His people, a concept that finds its ultimate fulfillment in the incarnation of Jesus Christ, for in Him "the Word became flesh and dwelt among us" (John 1:14). Just as Joash sought to repair the "breaches" in the physical structure, Christ came to repair the profound breaches caused by sin in humanity's relationship with God. His cleansing of the Temple (Matthew 21:12-13) demonstrated His zeal for God's house and foreshadowed His greater work of spiritual purification. More profoundly, Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19-21). Through His death and resurrection, Christ became the ultimate Temple, the perfect meeting place between God and humanity, reconciling us to the Father. Furthermore, believers are now understood as "living stones" being built into a "spiritual house" (1 Peter 2:5), and our bodies are temples of the Holy Spirit (1 Corinthians 6:19). Thus, the call to "repair the breaches" in 2 Kings 12:5 finds its spiritual echo in the ongoing work of sanctification and the church's mission to build up the body of Christ, addressing spiritual decay and reinforcing truth, all empowered by the one who is the cornerstone of God's eternal dwelling.