2 Kings 12:19
And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
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12:17-21 Let us review the character of Jehoash, and consider what we may learn from it. When we see what a sad conclusion there was to so promising a beginning, it ought to make us seek into our spiritual declinings. If we know any thing of Christ as the foundation of our faith and hope, let us desire to know nothing but Christ. May the work of the blessed Spirit on our souls be manifest; may we see, feel, and be earnest, in seeking after Jesus in all his fulness, suitableness, and grace, that our souls may be brought over from dead works to serve the living and true God.Jehoash did not submit without a struggle. See the details in Chronicles. It was not until his army was defeated that he followed the example of his ancestor, Asa, and bought the friendship of the Syrians with the temple treasures (1 Kings 15:18. Compare the conduct of Hezekiah, 2 Kings 18:15-16).

Jehoram and Ahaziah - Though these two monarchs had been worshippers of Baal, yet they had combined with that idolatrous cult a certain amount of decent respect for the old religion. It is evident from this passage that they had made costly offerings to the temple.

2Ki 12:19-21. He Is Slain. No text from Poole on this verse. And the rest of the acts of Jehoash, and all that he did, are they not written in the book of the chronicles of the kings of Judah? In the registers and annals of those princes; some of them are to be met with in 2 Chronicles 24:1. And the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah?
19. And [R.V. Now] the rest of the acts of Joash] Here and in the next verse the shorter form of the king’s name is introduced. Some of the acts of Joash have been noticed above on verse 17. The compiler of Kings seems to have thought it unnecessary to mention anything but the way in which the true heir was restored to the throne, and how in his days the temple was restored, the family of David and the service of Jehovah taking as it were new root at this time.Verses 19-21. - The close of the reign of Joash - his murder by his servants. Again the narrative of Kings is to be supplemented by that of Chronicles. From Chronicles we learn that, before the withdrawal of the Syrians, Joash had fallen into a severe illness, which confined him to his apartment (2 Chronicles 24:25). This gave opportunity for conspiracy. Among the courtiers were two, perhaps more, whom the fate of Zechariah had grieved, and who were probably opposed to the entire series of later changes in religion which had been sanctioned by Joash (2 Chronicles 24:17, 18). These persons "made a conspiracy," which was successful, and "slew Joash on his bed" (2 Chronicles 24:25). They then buried him in Jerusalem, but "not in the sepulchers of the kings." Verse 19. - And the rest of the acts of Joash, and all that he did, are they not written in the chronicles of the kings of Judah? This formal phrase, with which he concludes his account of almost every Jewish king (1 Kings 14:29; 1 Kings 15:7, 23; 1 Kings 22:45; 2 Kings 8:23; 2 Kings 14:18; 2 Kings 15:6, etc.), cannot be regarded as an acknowledgment by the author of any special or designed reticence with respect to the reign of Joash. We must suppose him unconscious of any such design. He had to omit much in every case; in the present he happened to omit all the darker shades; and the result was an over-favorable portraiture of the monarch. But, in the providence of God, complete historical justice was secured by the labors and researches of a second inspired writer. "They gave the money weighed into the hands of those who did the work, who were placed over the house of Jehovah," i.e., the appointed overlookers of the work; "and they paid it (as it was required) to the carpenters and builders, who worked at the house, and to the masons and hewers of stone, and for the purchase of wood and hewn stones, to repair the dilapidations of the house, and for all that might be spent (יצא, i.e., be given out) for the house for repairing it." It is quite clear from this, that the assertion of J. D. Michaelis, De Wette, and others, that the priests had embezzled the money collected, is perfectly imaginary. For if the king had cherished any such suspicion against the priests, he would not have asked for their consent to an alteration of the first arrangement or to the new measure; and still less would he have commanded that the priests who kept the door should put the money into the chest, for this would have been no safeguard against embezzlement. For if the door-keepers wished to embezzle, all that they would need to do would be to put only a part of the money into the chest. The simple reason and occasion for giving up the first arrangement and introducing the new arrangement with the chest, was that the first measure had proved to be insufficient fore the accomplishment of the purpose expected by the king. For inasmuch as the king had not assigned any definite amount for the repairing of the temple, but had left it to the priests to pay for the cost of the repairs out of the money that was to be collected, one portion of which at least came to themselves, according to the law, for their own maintenance and to provide for the expenses of worship, it might easily happen, without the least embezzlement on the part of the priests, that the money collected was paid out again for the immediate necessities of worship and their own maintenance, and that nothing remained to pay for the building expenses. For this reason the king himself now undertook the execution of the requisite repairs. The reason why the chest was provided for the money to be collected was, first of all, that the money to be collected for the building might be separated from the rest of the money that came in and was intended for the priests; and secondly, that the contributions to be gathered for the building might be increased, since it might be expected that the people would give more if the collections were made for the express purpose of restoring the temple, than if only the legal and free-will offerings were simply given to the priests, without any one knowing how much would be applied to the building. - And because the king had taken the building into his own hand, as often as the chest was full he sent his secretary to reckon the money along with the high priest, and hand it over to the superintendents of the building.

If we compare with this the account in the Chronicles, it helps to confirm the view which we have obtained from an unprejudiced examination of the text as to the affair in question. According to 2 Kings 12:5 of the Chronicles, Joash had commanded the priests and Levites to accelerate the repairs; "but the Levites did not hurry." This may be understood as signifying that they were dilatory both in the collection of the money and in the devotion of a portion of their revenues to the repairing of the temple. But that the king took the matter in hand himself, not so much because of the dilatoriness or negligence of the priests as because his first measure, regarded as an expedient, did not answer the purpose, is evident from the fact that, according to the Chronicles, he did not content himself with placing the chest at the entrance, but had a proclamation made at the same time in Judah and Jerusalem, to offer the tax of Moses for the repair of the temple (2 Kings 12:9) - evidently with no other intention than to procure more liberal contributions. For, according to 2 Kings 12:10, all the chief men and all the people rejoiced thereat, and cast their gifts into the chest, i.e., they offered their gifts with joy for the purpose that had been proclaimed. - The other points of difference between the Chronicles and our text are unimportant. For instance, that they placed the chest "at the gate of the house of Jehovah on the outside." The הוּצה merely defines the expression in our text, יי בּית בּבוא־אישׁ בּימין, "to the right at the entrance into the temple," more minutely, by showing that the ark was not placed on the inner side of the entrance into the court of the priests, but against the outer wall of it. This is not at variance with המּזבּח אצל in 2 Kings 12:10; for even apart from the account in the Chronicles, and according to our own text, this cannot be understood as signifying that the ark had been placed in the middle of the court, as Thenius explains in opposition to וגו בּבוא־אישׁ, but can only mean at the entrance which was on the right side of the altar, i.e., at the southern entrance into the inner court. Again, the further variation, that according to the Chronicles (2 Kings 12:11), when the chest was full, an officer of the high priest came with the scribe (not the high priest himself), furnishes simply a more exact definition of our account, in which the high priest is named; just as, according to 2 Kings 12:10, the high priest took the chest and bored a hole in the lid, which no intelligent commentator would understand as signifying that the high priest did it with his own hand. But there is a real difference between 2 Kings 12:14 and 2 Kings 12:15 of our text and 2 Kings 12:14 of the Chronicles, though the solution of this suggests itself at once on a closer inspection of the words. According to our account, there were no golden or silver vessels, basons, knives, bowls, etc., made with the money that was brought in, but it was given for the repairing of the house. In the Chronicles, on the contrary, it is stated that "when they had finished the repairs, they brought the remnant of the money to the king and Jehoiada, and he (the king) used it for vessels for the house of the Lord, for vessels of the service," etc. But if we take proper notice of כּכלּותם here, there is no ground for saying that there is any contradiction, since the words of our text affirm nothing more than that none of the money that came in was applied to the making of vessels of worship so long as the repairing of the building went on. What took place afterwards is not stated in our account, which is limited to the main fact; this we learn from the Chronicles.

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