2 Kings 12:7
So King Joash called Jehoiada and the other priests and said, "Why have you not repaired the damage to the temple? Now, therefore, take no more money from your constituency, but hand it over for the repair of the temple."
Therefore King Joash summoned
The word "summoned" indicates a call to action, a directive from a position of authority. In Hebrew, the root word often implies a gathering or assembly for a specific purpose. King Joash, as a ruler, exercises his authority to address a pressing issue. Historically, Joash became king at a young age and was mentored by Jehoiada, the priest. This summoning reflects his growing independence and responsibility as a leader.

Jehoiada the priest
Jehoiada was a significant figure in the spiritual and political life of Judah. His name means "Yahweh knows," highlighting his role as a mediator between God and the people. As a priest, Jehoiada was responsible for maintaining the temple's sanctity and ensuring the proper worship of Yahweh. His relationship with Joash was pivotal, as he guided the young king in his early years, emphasizing the importance of godly mentorship.

and the other priests
The inclusion of "other priests" suggests a collective responsibility among the religious leaders. In the Levitical system, priests were tasked with various duties, including temple maintenance. This phrase underscores the communal aspect of religious service and the shared accountability in upholding the house of God.

and said to them
This phrase introduces a direct communication, emphasizing the importance of clear and authoritative instruction. In the biblical narrative, direct speech often signifies a moment of decision or change. Joash's words are not merely suggestions but commands that require immediate attention and action.

Why have you not repaired the damage in the house?
The question posed by Joash is both an inquiry and a rebuke. The "house" refers to the temple, the central place of worship and symbol of God's presence among His people. The Hebrew root for "repaired" implies restoration and making whole. Joash's concern reflects a desire to honor God by maintaining the temple's integrity, highlighting the spiritual neglect that had occurred.

Do not take any more money from your donors
This directive addresses the misuse or misallocation of funds intended for temple repairs. The phrase "from your donors" indicates that there was a system of contributions in place, likely from the people of Judah. Joash's command to cease taking money suggests a need for transparency and accountability in handling sacred resources.

but hand it over for the repair of the house
The phrase "hand it over" implies a transfer of responsibility and resources. Joash insists that the funds be used for their intended purpose: the repair of the temple. This highlights the importance of stewardship and the proper use of resources in service to God. The "repair of the house" signifies not just physical restoration but also a renewal of spiritual commitment and worship.

Persons / Places / Events
1. King Joash
The king of Judah who reigned during a time when the temple needed repairs. He was concerned about the neglect of the temple's maintenance.

2. Jehoiada the Priest
A high priest who played a significant role in Joash's reign, including his rise to power and the spiritual guidance of the kingdom.

3. The Temple (House of the LORD)
The central place of worship for the Israelites, which had fallen into disrepair and needed restoration.

4. The Priests
Religious leaders responsible for the temple's upkeep and the collection of funds for its maintenance.

5. Donors
The people who contributed financially to the temple, expecting their offerings to be used for its repair.
Teaching Points
Responsibility in Stewardship
Joash's directive to the priests underscores the importance of accountability in handling resources dedicated to God's work. Believers today are called to be faithful stewards of their time, talents, and treasures.

Prioritizing God's House
The neglect of the temple serves as a reminder to prioritize spiritual matters and the upkeep of places of worship, ensuring they are conducive to honoring God.

Leadership and Initiative
Joash's proactive approach in addressing the temple's disrepair highlights the role of leaders in initiating and overseeing necessary changes within the community of faith.

Transparency and Integrity
The instruction to stop collecting funds until the repairs were made emphasizes the need for transparency and integrity in financial dealings within the church.

Community Involvement
The involvement of donors in the temple's repair process illustrates the collective responsibility of the faith community in supporting and maintaining their place of worship.
Bible Study Questions
1. How does King Joash's concern for the temple's condition reflect the importance of maintaining our spiritual lives and places of worship today?

2. In what ways can we ensure accountability and transparency in the use of resources within our church communities?

3. How can we, as individuals, contribute to the upkeep and improvement of our local church or community of faith?

4. What lessons can we learn from Joash's leadership in addressing the neglect of the temple, and how can these lessons be applied to modern church leadership?

5. How does the concept of believers as God's temple (1 Corinthians 3:16-17) influence our understanding of personal and communal spiritual maintenance?
Connections to Other Scriptures
2 Chronicles 24
This chapter provides a parallel account of Joash's reign and the temple repairs, offering additional details about the collection and use of funds.

Exodus 25-27
These chapters describe the original construction of the tabernacle, highlighting the importance of maintaining the place of worship.

Malachi 3:8-10
Discusses the importance of tithes and offerings, emphasizing the responsibility of religious leaders to use these funds appropriately.

1 Corinthians 3:16-17
Paul speaks of believers as God's temple, drawing a spiritual parallel to the physical temple's care and maintenance.
The History of JoashD. Thomas 2 Kings 12:1-21
The History of JehoashDavid Thomas, D. D.2 Kings 12:4-15
The Temple RepairedMonday Club Sermons2 Kings 12:4-15
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
Acquaintance, Acquaintances, Aren't, Bestow, Breach, Breaches, Building, Calleth, Damage, Damaged, Damages, Deliver, Jehoash, Jeho'ash, Jehoiada, Jehoi'ada, Longer, Money, Neighbours, Pay, Priest, Priests, Receive, Repair, Repaired, Repairing, Strengthening, Summoned, Temple, Treasurers, Wherefore
Dictionary of Bible Themes
2 Kings 12:1-12

     5508   ruins

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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