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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.
“Therefore King Joash summoned the priest Jehoiada with the other priests and said to them, ‘Why are you not repairing the house?’ ” The reason why king Joash and the high priest Jehoiada called a meeting to discuss the repairing of the house of God is revealed in the second book of the Annals with these words: “Athaliah instructed the children of iniquity, and undermined the house of the Lord and drove all the priests who were in the house of the Lord to the worship of the idols.” And it is not surprising that Athaliah, a woman endowed with audacity and shrewdness, made that attempt in order to aspire to power and take hold of the kingdom. Therefore, when everything was under her control and the king Ahaziah himself obeyed her blindly, nothing was neglected by her in order to draw the Jews away from the divine worship and to drive them to the ancient religion of the Sidonians. For this reason, while the temple of the true God remained abandoned after the introduction of the foreign cult, it had begun to be in ruin in many spots and was in danger of collapsing because of that. So the king, in order to remedy this serious situation, together with the authority of the high priest, gathered a large sum of money freely offered by the people and entrusted with it some priests elected to accomplish that task. But later on, when he realized that they were not making the progress he had hoped for in the task they had received, he transferred the care of the temple to other men of certain integrity who could work on that assignment with the highest perseverance and dedication. From the allegorical point of view you can recognize here a type of the saints who, after receiving from God the gift of knowledge, set out to repair that same house shaken by vain cults and various crimes.
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SUMMARY
King Jehoash, now a mature and discerning ruler, directly confronts the high priest Jehoiada and the other priests regarding their prolonged and unacceptable failure to repair the significant "breaches" in the Jerusalem Temple. After an extended period of twenty-three years during which the existing system for collecting and applying funds proved ineffective, Jehoash issues a decisive command: the priests are to immediately cease their previous method of personal collection from acquaintances and are instead to ensure that all future contributions are directly and exclusively delivered for the urgent restoration of God's sacred house. This pivotal intervention by the king underscores his assertion of authority to ensure proper stewardship and the sanctity of the central place of worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several effective literary devices to convey its urgent message and the king's authority. Direct Discourse is prominently featured, as Jehoash's precise words are quoted verbatim, lending immediate impact and undeniable authority to his command. The king's pointed question, "Why repair ye not the breaches of the house?", functions as a powerful Rhetorical Question, designed not to elicit information but to underscore the priests' glaring failure and to shame them into decisive action. There is a clear and intentional Contrast drawn between the previous, inefficient, and perhaps personally motivated system of individual collection by the priests and the new, more direct, transparent, and accountable method Jehoash immediately institutes. Furthermore, the recurring phrase "breaches of the house" serves as potent Symbolism or Metonymy, representing not only the literal physical decay of the Temple structure but also a broader spiritual laxity, administrative inefficiency, and neglect of sacred duties that had permeated the priestly administration.
THEOLOGICAL AND THEMATIC CONNECTIONS
This passage from 2 Kings 12:7 resonates deeply with core biblical themes of diligent stewardship, unwavering accountability, and the profound sanctity of God's dwelling place. The Temple, as the physical manifestation of God's presence among His people, demanded meticulous care, reverence, and faithful maintenance. Its visible disrepair was not merely an architectural problem but a profound theological one, reflecting a spiritual decline and a demonstrable failure of those entrusted with its care to prioritize God's honor and the integrity of His worship. Jehoash's decisive intervention underscores the timeless biblical principle that those in positions of leadership, whether spiritual or temporal, are ultimately accountable to God for the diligent execution of their responsibilities, especially concerning His worship, the integrity of His house, and the spiritual well-being of His people. The king's zealous concern for the Temple foreshadows a consistent biblical emphasis on the critical importance of maintaining purity, order, and integrity in worship, and ensuring that resources dedicated to God's work are managed with absolute integrity, transparency, and efficiency.
REFLECTION AND APPLICATION
King Jehoash's decisive action in 2 Kings 12:7 offers profound and enduring lessons for contemporary believers and communities. Just as the physical Temple in Jerusalem required constant maintenance and repair, our spiritual "houses"—whether our individual lives, our local church communities, or our collective witness in the world—are perpetually susceptible to "breaches" of neglect, apathy, spiritual decay, or the misdirection of God-given resources. This passage calls us to a posture of diligent and faithful stewardship, recognizing that everything we have, including our time, talents, and treasures, ultimately belongs to God and should be managed and utilized for His glory and purposes. It challenges us to honestly confront inefficiencies, complacency, or even subtle forms of corruption in our personal spiritual practices and communal ministries, much like Jehoash confronted the priests. We are powerfully reminded that true leadership, whether in the church or in our personal spheres of influence, involves not just identifying problems but proactively implementing practical, effective, and accountable solutions, always prioritizing the work of God above personal convenience, outdated methods, or self-interest. This demands spiritual integrity, a courageous willingness to challenge the status quo for the sake of faithfulness, and a fervent zeal for the purity, effectiveness, and flourishing of God's work in the world.
Questions for Reflection
FAQ
What was the initial plan for Temple repairs that proved ineffective?
Answer: The initial plan for Temple repairs is detailed in 2 Kings 12:4-5. It stipulated that money collected from various sources—including "all the money that cometh into the house of the Lord, even the money of every one that passeth the account, the money that every man is set at, and all the money that cometh into any man's heart to bring to the house of the Lord"—was to be given to the priests. The priests were then entrusted with the responsibility of using these funds to repair the Temple. This system, however, proved to be significantly inefficient, as the repairs were not completed even after twenty-three years of Jehoash's reign.
Why did King Jehoash intervene after 23 years of his reign?
Answer: King Jehoash intervened after 23 years because, as 2 Kings 12:6 explicitly states, "the priests had not repaired the breaches of the house." Despite the initial decree and the ongoing collection of funds, the Temple remained in a state of disrepair. This prolonged and visible failure indicated a significant systemic problem with the existing method of management and accountability among the priests. Jehoash, having matured into a capable and responsible ruler, and perhaps observing the continued neglect of God's sacred dwelling, recognized the urgent need for a direct and forceful intervention to rectify the situation and ensure the proper maintenance and sanctity of the Temple.
What was the new system for collecting and managing money for the Temple repairs that Jehoash instituted?
Answer: The new system, implemented by King Jehoash and meticulously detailed in 2 Kings 12:9-16, centralized and streamlined the collection process. Instead of priests collecting money "of their acquaintance" (a method prone to inefficiency or diversion), a chest with a hole in the lid was placed at the entrance of the Temple, where all contributions were deposited directly by the people. The high priest Jehoiada and the king's scribe would then regularly count the money, put it into bags, and distribute it directly to the workmen (carpenters, builders, masons, stonecutters) and for the purchase of materials specifically for the Temple repairs. This new method ensured far greater transparency, accountability, and direct application of funds to the work, effectively bypassing the previous inefficiencies and ensuring the swift completion of the restoration.
CHRIST-CENTERED FULFILLMENT
The physical Temple in Jerusalem, with its perpetual need for diligent repair and maintenance, profoundly points forward to the ultimate and perfect Temple: Jesus Christ Himself. While King Jehoash meticulously sought to restore a physical structure of stone and wood, Christ came to restore humanity's broken and estranged relationship with God, establishing a new and living way of access and reconciliation. Jesus' own fervent zeal for the Father's house, powerfully demonstrated in His cleansing of the Temple (John 2:13-17), echoes Jehoash's concern, but with an infinitely deeper spiritual and redemptive purpose. Jesus boldly declared, "Destroy this temple, and in three days I will raise it up," speaking prophetically of the temple of His own body (John 2:19-21). Through His sacrificial death on the cross and His glorious resurrection, Christ became the ultimate dwelling place of God, the perfect and eternal meeting point where God and humanity are reconciled. Furthermore, through the indwelling Holy Spirit, believers are now collectively the "temple of God" (1 Corinthians 3:16) and "a dwelling place for God by the Spirit" (Ephesians 2:19-22). Just as Jehoash sought to repair the physical breaches in the ancient Temple, Christ continually works to repair the spiritual "breaches" in our individual lives and in the collective body of the Church, sanctifying us and progressively making us fit for God's holy and glorious presence. His completed work is the ultimate and perfect restoration, ensuring that God's dwelling place, now spiritual, living, and eternal, is perpetually maintained and glorified.