Then Joash said to the priests, "Collect all the money brought as sacred gifts into the house of the LORD--the census money, the money from vows, and the money brought voluntarily into the house of the LORD. Then Jehoash said to the priestsJehoash, also known as Joash, was a king of Judah who reigned during a time of spiritual and political restoration. His directive to the priests signifies a moment of leadership and reform. The Hebrew root for "said" (אָמַר, 'amar) often implies a command or authoritative speech, indicating Jehoash's active role in initiating temple repairs. This highlights the importance of godly leadership in guiding religious and communal life. Collect all the money brought as sacred offerings The act of collecting money for sacred offerings underscores the communal responsibility in maintaining the house of the LORD. The Hebrew word for "sacred" (קֹדֶשׁ, qodesh) denotes something set apart for divine purposes. This phrase emphasizes the holiness of the contributions and the collective effort required to sustain worship and temple activities. to the house of the LORD The "house of the LORD" refers to the temple in Jerusalem, a central place of worship and sacrifice for the Israelites. The temple was not only a physical structure but also a symbol of God's presence among His people. This phrase reminds us of the importance of maintaining places of worship as centers of spiritual life and community. the census money The "census money" refers to a specific tax collected during a census, as outlined in Exodus 30:11-16. This tax was a half-shekel offering required of every Israelite male over the age of twenty. The Hebrew term for "census" (פְּקוּדָה, pequdah) can also mean "numbering" or "appointment," indicating a divinely ordained practice. This highlights the principle of equal contribution and responsibility among the people of God. the money from personal vows Personal vows were voluntary commitments made by individuals to the LORD, often involving monetary gifts. The Hebrew word for "vow" (נֶדֶר, neder) signifies a solemn promise or pledge. This phrase illustrates the personal devotion and willingness of individuals to support the temple, reflecting a heart of gratitude and dedication to God. and all the money voluntarily given Voluntary offerings were gifts given out of free will, beyond any required tithes or taxes. The Hebrew root for "voluntarily" (נָדַב, nadab) conveys the idea of generosity and spontaneity. This phrase highlights the spirit of cheerful giving, which is highly valued in Scripture, as seen in 2 Corinthians 9:7, where God loves a cheerful giver. to the house of the LORD Reiterating the destination of these offerings, this phrase underscores the purpose of the collected funds: to support the temple's upkeep and the worship conducted there. It serves as a reminder of the centrality of the temple in Israelite worship and the communal effort required to sustain it. This reflects the broader biblical principle of stewardship and the call for believers to invest in the work of the Lord. Persons / Places / Events 1. Jehoash (Joash)King of Judah who reigned after the death of his grandmother Athaliah. He is known for his efforts to repair the temple. 2. The PriestsReligious leaders responsible for the temple's upkeep and the spiritual guidance of the people. 3. The House of the LORDRefers to the temple in Jerusalem, the central place of worship for the Israelites. 4. Sacred OfferingsThese include various forms of monetary contributions made by the people for religious purposes. 5. Census Money, Vows, Voluntary OfferingsDifferent types of contributions mentioned in the verse, each with specific religious significance. Teaching Points Stewardship of ResourcesJehoash's directive to collect offerings highlights the importance of using resources wisely for the maintenance and enhancement of God's house. Commitment to WorshipThe various offerings reflect a commitment to worship and the communal responsibility to support religious institutions. Leadership and AccountabilityJehoash's leadership in temple repairs demonstrates the role of leaders in guiding and ensuring the proper use of resources for God's glory. Voluntary GivingThe inclusion of voluntary offerings emphasizes the value of giving from the heart, beyond obligatory contributions. Historical ContinuityThe practices of giving and temple maintenance connect the Israelites' past with their present, showing continuity in worship practices. Bible Study Questions 1. How does Jehoash's approach to temple repairs reflect principles of stewardship that can be applied in our lives today? 2. In what ways do the different types of offerings (census, vows, voluntary) illustrate the diverse ways we can contribute to God's work? 3. How can we ensure that our giving is both a reflection of our commitment to God and a voluntary act of worship? 4. What lessons can we learn from Jehoash's leadership in terms of accountability and transparency in handling resources? 5. How do the practices of giving and temple maintenance in 2 Kings 12:4 connect with New Testament teachings on giving and supporting the church? Connections to Other Scriptures Exodus 30:11-16Discusses the census money, a half-shekel offering required from every Israelite as a ransom for their lives. Leviticus 27Details the laws regarding personal vows and the dedication of persons and property to the LORD. 2 Chronicles 24Provides a parallel account of Jehoash's reign and his efforts to repair the temple, offering additional context to 2 Kings 12:4. People Ahaziah, Amaziah, Aram, David, Hazael, Jehoash, Jehoiada, Jehoram, Jehoshaphat, Jehozabad, Jehu, Joash, Jozabad, Shimeath, Shomer, ZibiahPlaces Beersheba, Gath, Jerusalem, Silla, SyriaTopics Account, Amount, Assessed, Assessment, Bring, Census, Collect, Collected, Current, Dedicated, Fixed, Freely, Hallowed, Heart, Holy, Impulse, Jehoash, Jeho'ash, Man's, Money, Offerings, Passes, Passeth, Passing, Payment, Personal, Persons, Priests, Prompts, Rated, Received, Sacred, Sanctified, Temple, Valuation, Valued, Voluntarily, VowsDictionary of Bible Themes 2 Kings 12:4 8436 giving, of possessions 2 Kings 12:1-12 5508 ruins 2 Kings 12:1-18 7245 Judah, kingdom of 2 Kings 12:4-5 5577 taxation 5741 vows 7402 offerings 7467 temple, Solomon's 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 ScriptureWhether 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 12:4 NIV2 Kings 12:4 NLT2 Kings 12:4 ESV2 Kings 12:4 NASB2 Kings 12:4 KJV
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