2 Kings 12:8
And the priests consented to receive no more money of the people, neither to repair the breaches of the house.
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EXPOSITORY (ENGLISH BIBLE)
(8) And the priests consented.—No doubt they made some such explanation as is suggested in the Note on 2Kings 12:7, by way of clearing themselves from the suspicion of fraud; after which, they agreed to resign all connection with the business.

12:1-16 It is a great mercy to young people, especially to all young men of rank, like Jehoash, to have those about them who will instruct them to do what is right in the sight of the Lord; and they do wisely and well for themselves, when willing to be counselled and ruled. The temple was out of repair; Jehoash orders the repair of the temple. The king was zealous. God requires those who have power, to use it for the support of religion, the redress of grievances, and repairing of decays. The king employed the priests to manage, as most likely to be hearty in the work. But nothing was done effectually till the twenty-third year of his reign. Another method was therefore taken. When public distributions are made faithfully, public contributions will be made cheerfully. While they were getting all they could for the repair of the temple, they did not break in upon the stated maintenance of the priests. Let not the servants of the temple be starved, under colour of repairing the breaches of it. Those that were intrusted did the business carefully and faithfully. They did not lay it out in ornaments for the temple, till the other work was completed; hence we may learn, in all our expenses, to prefer that which is most needful, and, in dealing for the public, to deal as we would for ourselves.No money had for some time been brought in (marginal reference "g"). Perhaps it was difficult for the priests and Levites to know exactly what proportion of the money paid to them was fairly applicable to the temple service and to their own support; and what, consequently, was the balance which they ought to apply to the repairs. 7-10. Why repair ye not the breaches of the house?—This mode of collection not proving so productive as was expected (the dilatoriness of the priests was the chief cause of the failure), a new arrangement was proposed. A chest was placed by the high priest at the entrance into the temple, into which the money given by the people for the repairs of the temple was to be put by the Levites who kept the door. The object of this chest was to make a separation between the money to be raised for the building from the other moneys destined for the general use of the priests, in the hope that the people would be more liberal in their contributions when it was known that their offerings would be devoted to the special purpose of making the necessary repairs. The duty of attending to this work was no longer to devolve on the priests, but to be undertaken by the king. Nor to take the charge of that work which the king had committed unto them, but freely to resign it to whom the king should appoint. And the priests consented to receive no more money of the people,.... And delivered up what they had:

neither to repair the breaches of the house; being very willing to be stop both services, and especially since they seemed to be suspected.

And the priests consented to receive no more money of the people, neither to repair the breaches of the house.
EXEGETICAL (ORIGINAL LANGUAGES)
8. the priests consented to receive no more money … neither to repair] R.V. that they should take no more money … neither repair. They had clearly found the work beyond them, and were glad to be relieved both of the collection and the laying out of the fund. This consent of theirs is not alluded to by the Chronicler.Verse 8. - And the priests consented to receive no more money of the people - i.e., to put an end to the local collections ordered in ver. 5 - neither to repair the breaches of the house; i.e. neither to be responsible severally for laying out the money which they collected in repairs. (3). Joash did that which was right in the eyes of the Lord וגו אשׁר כּל־ימין, "all his days that," etc., i.e., during the whole period of his life that Jehoiada instructed him (for אשׁר after substantives indicating time, place, and mode, see Ewald, 331, c., 3; and for the use of the suffix attached to the noun defined by וגו אשׁר, compare 2 Kings 13:14); not "all his life long, because Jehoiada had instructed him," although the Athnach under ימין favours this view. For Jehoiada had not instructed him before he began to reign, but he instructed him after he had been raised to the throne at the age of seven years, that is to say, so long as Jehoiada himself lived. The יהוידע כּל־ימי of the Chronicles is therefore a correct explanation. But after Jehoiada's death, Joash yielded to the petitions of the princes of Judah that he would assent to their worshipping idols, and at length went so far as to stone the son of his benefactor, the prophet Zechariah, on account of his candid reproof of this apostasy (2 Chronicles 24:17-22).
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