2 Kings 12:8
So the priests agreed that they would not receive money from the people and that they would not repair the temple themselves.
So the priests agreed
The Hebrew word for "agreed" here is "יּוֹאֵל" (yo'el), which implies a willing consent or a deliberate decision. This agreement among the priests reflects a significant moment of unity and purpose. In the context of ancient Israel, the priesthood held a sacred responsibility to maintain the spiritual and physical integrity of the temple. Their agreement signifies a collective acknowledgment of their limitations and a readiness to adapt for the greater good of the temple's restoration. This moment can inspire modern believers to seek unity and collaboration in their spiritual communities, recognizing that sometimes stepping back can allow for greater progress.

that they would not receive money from the people
The phrase "receive money" in Hebrew is "לָקַח כֶּסֶף" (laqach keseph), which literally means to take or collect silver. In the ancient Near Eastern context, silver was a common medium of exchange, and the temple's maintenance often relied on such contributions. The priests' decision to stop collecting money from the people indicates a shift in responsibility and perhaps a response to previous mismanagement or inefficiency. This decision underscores the importance of integrity and transparency in handling communal resources, a principle that remains relevant in today's faith communities.

and that they would not repair the temple themselves
The Hebrew word for "repair" is "חָזַק" (chazaq), which means to strengthen or make firm. The temple, as the center of worship and the dwelling place of God's presence, required careful and skilled maintenance. By choosing not to repair the temple themselves, the priests acknowledged their need for specialized skills and perhaps external assistance. This humility and recognition of one's limitations can serve as a powerful lesson for believers today, emphasizing the value of seeking help and expertise when needed to fulfill God's work effectively.

Persons / Places / Events
1. Jehoash (Joash)
King of Judah who initiated the repair of the temple. His reign is marked by efforts to restore the temple, which had fallen into disrepair.

2. Priests
Religious leaders responsible for temple services and maintenance. In this context, they agreed to a new system for collecting funds for temple repairs.

3. Temple of the LORD
The central place of worship in Jerusalem, which had suffered neglect and required restoration.

4. Jehoiada the Priest
The high priest during Jehoash's reign, who played a significant role in the king's early years and in the temple's restoration efforts.

5. People of Judah
The citizens who contributed financially to the temple's upkeep and repair.
Teaching Points
Stewardship of Resources
The passage highlights the importance of responsible stewardship of resources for the maintenance of places of worship. Believers are called to contribute to the upkeep of their church facilities.

Accountability in Leadership
The priests' agreement to not handle the funds directly underscores the need for transparency and accountability in church leadership. Systems should be in place to ensure integrity in financial matters.

Community Involvement
The repair of the temple was a community effort, reminding us that maintaining the church is a collective responsibility. Everyone has a role to play in supporting the church's mission and facilities.

Prioritizing Worship
The focus on repairing the temple reflects the priority that should be given to worship and the spaces where it occurs. Our commitment to God should be evident in how we care for our places of worship.
Bible Study Questions
1. How does the agreement between the priests and King Jehoash reflect principles of accountability and transparency in church leadership today?

2. In what ways can we, as a church community, ensure that our places of worship are well-maintained and reflect our commitment to God?

3. How does the collective effort to repair the temple in 2 Kings 12:8 inspire us to contribute to our church's needs, both financially and through service?

4. What lessons can we learn from the parallel account in 2 Chronicles 24 about the role of leadership in guiding a congregation towards fulfilling God's purposes?

5. How can the principles of stewardship and accountability seen in this passage be applied to other areas of our lives, such as personal finances or community projects?
Connections to Other Scriptures
2 Chronicles 24
Provides a parallel account of Jehoash's reign and the temple repairs, offering additional details about the collection of funds and the role of Jehoiada.

Exodus 25-30
Describes the original instructions for the construction and maintenance of the tabernacle, highlighting the importance of proper worship and care for sacred spaces.

Malachi 3:10
Discusses the importance of bringing tithes into the storehouse, which can be related to the collection of funds for temple repairs.
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
Agreed, Agreement, Breach, Breaches, Collect, Consent, Consented, Damaged, Damages, Longer, Money, Priests, Receive, Repair, Strengthen, Temple, Themselves
Dictionary of Bible Themes
2 Kings 12:1-12

     5508   ruins

2 Kings 12:1-18

     7245   Judah, kingdom of

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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