2 Kings 12:5
Let every priest receive it from his constituency, and let it be used to repair any damage found in the temple."
Let every priest receive it
This phrase indicates a decentralized system of collection, where each priest is responsible for gathering funds from their own community or constituency. The Hebrew root for "receive" is "laqach," which implies taking possession or acquiring something. This reflects a trust in the priests' integrity and their direct relationship with the people. Historically, this system underscores the communal responsibility in maintaining the temple, emphasizing the role of the priesthood as both spiritual and administrative leaders.

from his constituency
The term "constituency" refers to the local community or district from which the priest would collect funds. In the Hebrew context, this would be the "yada," meaning a familiar or known group. This highlights the personal connection between the priests and their communities, suggesting a system where the needs of the temple are met through local contributions. It reflects the biblical principle of stewardship and the importance of community involvement in religious life.

and let it be used
This phrase indicates the purpose of the collected funds. The Hebrew word "asah," meaning to do or make, is used here, suggesting action and purpose. The funds are not to be hoarded or misused but are designated for a specific task. This reflects a biblical principle of accountability and transparency in the use of resources, aligning with the broader scriptural theme of faithful stewardship.

to repair any damage
The focus here is on restoration and maintenance. The Hebrew word "chazaq," meaning to strengthen or repair, is used, indicating a proactive approach to preserving the temple's integrity. This reflects the importance of maintaining the physical space where worship and sacrifices occur, symbolizing the need for spiritual renewal and the upkeep of one's faith and relationship with God.

found in the temple
The temple, or "bayith" in Hebrew, is the central place of worship and the dwelling place of God's presence among His people. The emphasis on repairing damage found in the temple underscores the sacredness of this space. It serves as a reminder of the importance of maintaining the holiness and purity of the places dedicated to God, reflecting the broader biblical theme of reverence for the divine and the spaces set apart for worship.

Persons / Places / Events
1. Joash (Jehoash)
The king of Judah who initiated the repair of the temple. He was concerned with the proper worship of God and the maintenance of the temple.

2. Priests
The religious leaders responsible for collecting funds and overseeing the repair work of the temple. They were expected to be stewards of the resources given for God's work.

3. Temple of the LORD
The central place of worship in Jerusalem, which had fallen into disrepair. It symbolized the presence of God among His people and the importance of maintaining a place dedicated to His worship.

4. Constituency
The people from whom the priests were to collect funds. This term indicates the communal responsibility in supporting the temple's upkeep.

5. Repair of the Temple
The event of restoring the temple to its former glory, reflecting the spiritual renewal and dedication to God’s service.
Teaching Points
Stewardship of Resources
God calls His people to be responsible stewards of the resources He provides, ensuring they are used for His glory and purposes.

Community Responsibility
The repair of the temple was a communal effort, reminding us that maintaining the house of God is a shared responsibility among believers.

Spiritual Renewal
Physical repairs of the temple symbolize the need for spiritual renewal and dedication to God’s service in our lives.

Leadership and Accountability
Leaders, like the priests, are accountable for the resources entrusted to them and must act with integrity and diligence.

Prioritizing Worship
The emphasis on repairing the temple underscores the priority of worship in the life of God’s people, calling us to prioritize our relationship with Him.
Bible Study Questions
1. How does the responsibility of the priests in 2 Kings 12:5 reflect the role of church leaders today in managing church resources?

2. In what ways can we, as a community of believers, contribute to the upkeep and maintenance of our places of worship?

3. How does the physical restoration of the temple in Joash's time parallel the need for spiritual renewal in our personal lives?

4. What lessons can we learn from Joash's initiative to repair the temple about prioritizing worship and dedication to God?

5. How can the principles of stewardship and accountability seen in this passage be applied to our personal finances and resources?
Connections to Other Scriptures
Exodus 25-27
These chapters describe the original construction of the tabernacle, emphasizing the importance of a dedicated place for worship and God's presence.

1 Kings 6
Details the building of Solomon's temple, highlighting the significance of a physical structure for worship and the glory of God.

2 Chronicles 24
Provides a parallel account of Joash's reign and the temple repairs, offering additional insights into the process and challenges faced.

Malachi 3:10
Discusses the importance of bringing tithes into the storehouse, which parallels the collection of funds for temple repairs.
The History of JoashD. Thomas 2 Kings 12:1-21
The Temple Repairs - a Good Purpose FrustratedJ. Orr 2 Kings 12:4-6
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
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, Bestoweth, Breach, Breaches, Damage, Damaged, Damages, Discovered, Friends, Money, Neighbours, Places, Priests, Receive, Repair, Repairs, Strengthen, Temple, Themselves, Treasurers, Whatever, Wheresoever, Wherever
Dictionary of Bible Themes
2 Kings 12:1-12

     5508   ruins

2 Kings 12:1-18

     7245   Judah, kingdom of

2 Kings 12:4-5

     5577   taxation

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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