2 Kings 12:16
The money from the guilt offerings and sin offerings was not brought into the house of the LORD; it belonged to the priests.
The money
In the context of ancient Israel, "money" often referred to silver or other valuable commodities used in trade and religious offerings. The Hebrew word used here is "kesef," which can mean silver or money. This highlights the tangible resources that were dedicated to the service of God, reflecting the community's commitment to maintaining the temple and supporting the priesthood.

from the guilt offerings and sin offerings
Guilt offerings ("asham") and sin offerings ("chatat") were specific sacrifices outlined in Levitical law (Leviticus 5-7) for atonement and purification. These offerings were integral to the Israelites' covenant relationship with God, emphasizing the need for repentance and reconciliation. The distinction between these offerings and other contributions underscores their sacred purpose and the seriousness with which sin and guilt were addressed in the community.

was not brought into the house of the LORD
The "house of the LORD" refers to the temple in Jerusalem, the central place of worship and sacrifice for the Israelites. The decision not to bring this money into the temple indicates a specific allocation of resources, possibly to ensure that the priests, who facilitated these offerings, were adequately provided for. This separation of funds highlights the practical aspects of temple administration and the care taken to maintain the spiritual and physical needs of the religious leaders.

it belonged to the priests
The phrase "it belonged to the priests" signifies the provision for the Levitical priesthood, who were responsible for performing the sacrifices and maintaining the temple rituals. According to the Mosaic Law, priests did not have a territorial inheritance like the other tribes of Israel (Numbers 18:20-21). Instead, they were supported by the offerings and tithes of the people. This arrangement underscores the community's responsibility to sustain those who serve in spiritual leadership, ensuring that they can dedicate themselves fully to their sacred duties.

Persons / Places / Events
1. Jehoash (Joash)
King of Judah who initiated repairs to the temple.

2. Priests
Religious leaders responsible for temple duties and receiving offerings.

3. Temple of the LORD
The central place of worship in Jerusalem, requiring maintenance and repair.

4. Guilt Offerings and Sin Offerings
Specific sacrifices prescribed in the Law of Moses for atonement and purification.

5. House of the LORD
Another term for the temple, emphasizing its sacred purpose.
Teaching Points
Understanding Offerings
The guilt and sin offerings were distinct from other contributions, emphasizing the need for atonement and reconciliation with God. This highlights the importance of understanding the purpose behind our giving and worship.

Role of the Priests
The priests were entrusted with specific offerings, indicating a division of responsibilities within the community of faith. This teaches us about the importance of stewardship and trust in leadership roles.

Temple Maintenance
The passage underscores the necessity of maintaining places of worship, reflecting our responsibility to care for the physical spaces where we gather to honor God.

Heart of Worship
While the offerings were not used for temple repairs, they were crucial for the spiritual life of the community. This reminds us that our worship should be heartfelt and not merely transactional.

Community Support
The passage illustrates the collective effort required to sustain religious practices and institutions, encouraging us to contribute to our faith communities actively.
Bible Study Questions
1. How does the distinction between guilt and sin offerings in 2 Kings 12:16 inform our understanding of atonement in the Old Testament?

2. In what ways can we apply the principle of stewardship seen in the priests' handling of offerings to our own lives and church communities?

3. How does the maintenance of the temple in 2 Kings 12 relate to the upkeep of our modern places of worship, and what practical steps can we take to support this?

4. Reflect on the heart attitude behind giving and offerings. How can we ensure that our contributions to the church are made with the right intentions?

5. Considering the communal aspect of temple support, how can we foster a sense of shared responsibility and participation in our faith communities today?
Connections to Other Scriptures
Leviticus 5-7
These chapters detail the regulations for guilt and sin offerings, providing context for their purpose and significance.

1 Kings 6-7
Describes the original construction of the temple, highlighting its importance and the need for its upkeep.

Nehemiah 10:32-39
Discusses the community's commitment to support the temple, including offerings and tithes.

Matthew 23:23
Jesus speaks about the importance of justice, mercy, and faithfulness over ritual offerings, providing a New Testament perspective on the heart behind giving.
The History of JoashD. Thomas 2 Kings 12:1-21
The Repairing of the Temple Under Joash: a Missionary SermonC.H. Irwin 2 Kings 12:4-16
The Temple Repairs - a Good Purpose AccomplishedJ. Orr 2 Kings 12:7-16
People
Ahaziah, Amaziah, Aram, David, Hazael, Jehoash, Jehoiada, Jehoram, Jehoshaphat, Jehozabad, Jehu, Joash, Jozabad, Shimeath, Shomer, Zibiah
Places
Beersheba, Gath, Jerusalem, Silla, Syria
Topics
Belonged, Error, Forfeit, Guilt, Money, Offerings, Priests, Sin, Sin-money, Sin-offerings, Temple, Trespass, Trespass-money, Trespass-offering, Trespass-offerings
Dictionary of Bible Themes
2 Kings 12:16

     7444   sin offering

2 Kings 12:1-18

     7245   Judah, kingdom of

Library
Methodical Liberality
'4. And Jehoash said to the priests, All the money of the dedicated things that is brought 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 into the house of the Lord, 5. Let the priests take it to them, every man of his acquaintance; and let them repair the breaches of the house, wheresoever any breach shall be found. 6. But it was so, that in the three and twentieth year
Alexander Maclaren—Expositions of Holy Scripture

Whether the Debt of Punishment Remains after the Guilt Has Been Forgiven through Penance?
Objection 1: It would seem that no debt of punishment remains after the guilt has been forgiven through Penance. For when the cause is removed, the effect is removed. But the guilt is the cause of the debt of punishment: since a man deserves to be punished because he has been guilty of a sin. Therefore when the sin has been forgiven, no debt of punishment can remain. Objection 2: Further, according to the Apostle (Rom. 5) the gift of Christ is more effective than the sin of Adam. Now, by sinning,
Saint Thomas Aquinas—Summa Theologica

Whether the Debt of Punishment Remains after Sin?
Objection 1: It would seem that there remains no debt of punishment after sin. For if the cause be removed the effect is removed. But sin is the cause of the debt of punishment. Therefore, when the sin is removed, the debt of punishment ceases also. Objection 2: Further, sin is removed by man returning to virtue. Now a virtuous man deserves, not punishment, but reward. Therefore, when sin is removed, the debt of punishment no longer remains. Objection 3: Further, "Punishments are a kind of medicine"
Saint Thomas Aquinas—Summa Theologica

Glad Givers and Faithful Workers
'And it came to pass after this, that Joash was minded to repair the house of the Lord. 5. And he gathered together the priests and the Levites, and said to them, go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter. Howbeit the Levites hastened it not. 6. And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem
Alexander Maclaren—Expositions of Holy Scripture

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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