2 Kings 12:10
Whenever they saw that there was a large amount of money in the chest, the royal scribe and the high priest would go up, count the money brought into the house of the LORD, and tie it up in bags.
Whenever they saw
This phrase indicates a regular practice or routine. The Hebrew root for "saw" is רָאָה (ra'ah), which means to see, perceive, or understand. This suggests a diligent oversight by those responsible, ensuring transparency and accountability in the handling of funds. In a spiritual sense, it reflects the importance of vigilance and integrity in stewardship, a principle that resonates throughout Scripture.

there was a large amount of money
The presence of a "large amount" signifies the generosity and faithfulness of the people in supporting the temple. Historically, this reflects a period of religious reform and revival under King Joash, where the temple's restoration was prioritized. The Hebrew word for "money" is כֶּסֶף (kesef), often associated with silver, indicating the value and preciousness of the contributions.

in the chest
The "chest" was a secure place for collecting offerings, akin to a treasury box. Archaeological findings have uncovered similar chests used in ancient Near Eastern temples, underscoring the historical accuracy of the text. This chest symbolizes the heart of worship, where offerings are gathered for God's work, reminding believers of the importance of giving as an act of worship.

the royal scribe and the high priest
The involvement of both the "royal scribe" and the "high priest" highlights a system of checks and balances. The scribe, representing the king's authority, and the high priest, representing religious authority, worked together to ensure honesty. This collaboration reflects the biblical principle of accountability and the need for integrity in both civil and religious spheres.

would come, count the money
The act of counting the money signifies careful management and stewardship. The Hebrew verb סָפַר (safar) means to count or recount, emphasizing precision and accuracy. This practice ensured that the funds were used appropriately for the temple's restoration, illustrating the biblical call for faithful stewardship of resources.

that had been brought into the house of the LORD
The "house of the LORD" refers to the temple, the central place of worship for Israel. This phrase underscores the sacred purpose of the funds, dedicated to maintaining and restoring the temple. It serves as a reminder of the importance of dedicating resources to God's work and the upkeep of places of worship.

and tie it up in bags
Tying the money in bags was a practical measure for securing and transporting the funds. The Hebrew word צָרַר (tsarar) means to bind or wrap, indicating careful handling. This action reflects the biblical principle of safeguarding what is entrusted to us, ensuring that resources are protected and used wisely for God's purposes.

Persons / Places / Events
1. Jehoash (Joash)
The king of Judah who initiated the repair of the temple, demonstrating a commitment to restoring the worship of Yahweh.

2. The Royal Scribe
An official responsible for recording and managing the financial transactions related to the temple repairs.

3. The High Priest
The religious leader who, alongside the royal scribe, ensured the integrity and proper handling of the funds collected for temple repairs.

4. The Temple of the LORD
The central place of worship in Jerusalem, which was in need of repair due to neglect and misuse by previous rulers.

5. The Collection Chest
A designated container for collecting monetary offerings from the people for the purpose of temple restoration.
Teaching Points
Integrity in Stewardship
The involvement of both the royal scribe and the high priest in counting and managing the funds underscores the importance of transparency and accountability in handling resources dedicated to God's work.

Community Participation in Worship
The collection of funds from the people for temple repairs illustrates the collective responsibility and privilege of contributing to the maintenance and enhancement of places of worship.

Restoration and Renewal
Just as the temple required physical restoration, believers are called to continually renew their spiritual lives, ensuring that their worship remains vibrant and sincere.

Leadership and Initiative
King Jehoash's initiative in repairing the temple serves as a model for leaders to prioritize and invest in the spiritual and physical well-being of their communities.

Faithful Service
The roles of the royal scribe and high priest highlight the importance of faithful service in both administrative and spiritual capacities within the church.
Bible Study Questions
1. How does the process of collecting and managing funds for the temple repairs in 2 Kings 12:10 reflect principles of stewardship that can be applied in the church today?

2. In what ways can believers contribute to the "repair" and upkeep of their local church, both physically and spiritually?

3. How does the involvement of both the royal scribe and the high priest in the financial process ensure accountability, and how can this be applied in modern church settings?

4. What lessons can we learn from King Jehoash's leadership in prioritizing the temple repairs, and how can these lessons be applied to personal or church leadership today?

5. How does the concept of community participation in temple repairs relate to the New Testament teachings on the body of Christ and the role of each member in the church?
Connections to Other Scriptures
2 Chronicles 24
This chapter provides a parallel account of King Joash's reign and the temple repairs, offering additional details about the process and challenges faced.

Exodus 36
Describes the collection of offerings for the construction of the Tabernacle, highlighting the importance of community involvement in worship-related projects.

Mark 12
Jesus observes the giving of offerings at the temple, emphasizing the heart and intention behind giving rather than the amount.
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
Abundant, Amount, Bags, Bind, Chest, Count, Counted, King's, Large, Money, Noting, Pass, Priest, Royal, Scribe, Secretary, Seeing, Temple, Tied, Whenever
Dictionary of Bible Themes
2 Kings 12:10

     5514   scribes

2 Kings 12:1-12

     5508   ruins

2 Kings 12:1-18

     7245   Judah, kingdom of

2 Kings 12:10-12

     5212   arts and crafts
     5519   secretary

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

Links
2 Kings 12:10 NIV
2 Kings 12:10 NLT
2 Kings 12:10 ESV
2 Kings 12:10 NASB
2 Kings 12:10 KJV

2 Kings 12:10 Commentaries

Bible Hub
2 Kings 12:9
Top of Page
Top of Page