2 Chronicles 24:4

2Ch 24:4 And it came to pass after this, [that] Joash was minded to repair the house of the LORD.

Ver. 4. Joash was minded to repair.] Hereby he showed his thankfulness to God, who in that house had so graciously preserved him, and done so great things for him. See 2Ki 12:4-5.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch_24:4-14

That Joash was minded to repair the house of the Lord.

The temple repaired

It is worthy of note that in the mere outline of a reign extending over twenty years, in very exciting times, space should have been taken to record so minutely the repairing of the temple. No less remarkable is it that the initiative in this great work was due to Joash and not to Jehoiada--the king, not the priest. There was need for some one to lift the standard for Jehovah and His worship. For since the accession of Jehoram, the wicked son of the good Jehoshaphat, there had been a steady decline toward idolatry. Spurred on by his wife, Athaliah, the worthy daughter of the monster Jezebel, Jehoram allowed high places to be built to the heathen deities. Dying after less than ten years of rule, of an agonising internal disease, the crown descended to his one surviving son, Ahaziah. After a reign of little more than a year, during which he was wholly under the power of his mother, Ahaziah was slain by Jehu while on a visit to Israel. Athaliah seized the throne and ruled for six years, fostering and encouraging heathenism to the utmost. To make her usurpation more secure, she had, at the beginning of her reign, as she supposed, compassed the death of all aspirants to the crown. But, through the cunning and daring of Jehoiada and his wife, one boy, Joash, a son of Ahaziah, was preserved. When the time was ripe the priest led a revolt against the queen, putting the young Joash, only eight years of age, upon the throne, and causing the death of Athaliah. A great opportunity opened up for the young prince. Jehoiada carefully instructed him during his childhood in the religion of Jehovah, that, when he came to the years of responsible reign, he might zealously foster the old faith. But, unfortunately, Joash was not strong enough for the task. As long as he was under the tuition of Jehoiada he did fairly well, though idolatry was suffered to extend itself; but after the death of the old priest the pressure from heathenism was too great for his weak nature to resist, and Joash followed the path of his immediate predecessors. True, the third verse of our lesson may not indicate anything more than a resemblance to heathen customs, inasmuch as they may have worshipped Jehovah in the high places; still, having adopted that mode of heathen worship, it became easier to introduce others, and thus the way was opened for that awful apostasy from God when incense was burned to strange gods in every single city of Judah. Nevertheless, Joash should have full credit for the one luminous work of his whole reign--the repair of the temple. We shall find his plans of gathering and expending the money worthy of our careful study.

I. The plans of collection.

1. The first one, undoubtedly the kings, shows him in a favourable light. He assumes no priestly prerogative or authority. He simply enjoins the priests to do their legitimate work--go out into the cities of Judah and gather of all Israel money to repair the house of the Lord. The parallel account in 2Ki_12:4, gives the details of the plan. Three methods of collecting the money are there described. First, The money of every one that passeth the account. Bahr considers these words an incorrect translation of the original, preferring money which passes over--that is, current money. It he is right, then no separate method is indicated. But the weight of authority is in favour of the old translation, and, following this, the half-shekel which was paid for every one that was numbered, from twenty years old and upward (Exo_30:13, seq.), seems to be meant. Second, The money that every man is set at--that is, the amount prescribed by the priests for those who made a singular vow according to the law in Lev_27:1-8. The third was the free-will offering, and probably more dependence was placed on this than upon either or both of the other methods. Taken all in all, this plan was compulsive and judicious, and deserved to succeed. But it failed, and why? There appears to have been a combination of reasons. The words, Howbeit the Levites hastened it not, furnish a hint that the appointed collectors, on whom the success of the plan largely depended, did not enter heartily into its prosecution. They were expected not only to take what the people brought in voluntarily, but actively to solicit every man of his acquaintance (parallel account in 2Ki_12:5). Whether they did not relish moving, at the orders of the king, or were too lazy to go out into the cities of Judah, we can only conjecture. We only know they did not hasten. No doubt, too, there was much inertia on the part of the people themselves. The general indifference to the old system of worship and the inevitable corruption which followed dabbling with heathen practices both contributed to a lethargy which could only be broken up by some extra-ordinary method. But the great reason lies deeper, much deeper. Soften the account as we will, there was wide-spread dissatisfaction with the course pursued by the priests. Whether they had good grounds for suspicion or not, the people believed the collectors had misappropriated the funds. And it is hard to clear them of this charge. Doubtless some money came in from loyal souls who longed to see Gods temple shining with the olden glory. Indeed, we know that some did, because when the king called on the priests for a report he ordered them to take no more money. Some, then, had been gathered. But what became of it? The priests never made any return thereof. True, it condones the fault somewhat to plead that the regular sacerdotal revenue had largely fallen off during the prevalence of idolatry, and that the priests found themselves hard pushed for funds for their subsistence and the temple-worship, and thus were forced to use what came into their hands for immediate needs. But to divert money given for a specific purpose to other channels, however proper, is practical embezzlement. And it is easy to see how this course would breed dissatisfaction and revolt among the people. Their joyful acceptance of the second plan, and the hearty liberality exhibited, show conclusively that we have not argued unjustly. And the taking of the whole matter out of the hands of the priests by the king confirms our position. It would appear that Joash gave ample time for the successful working of this first plan. Not until the twenty-third year of his reign did he call the priests to account. This does not mean, of course, that the collectors had been at work twenty three years, for we are not told in what year they received their commission. It certainly could not have been in the first years of Joashs reign, because he began to rule at the age of eight.

2. But having abandoned the first plan, the king quickly unfolded his second one. This was as simple u it was effective. A box or chest, securely locked, with a hole cut in the lid to admit pieces of money, was first prepared. It was placed at the entrance-gate to the priests court on the right. Royal proclamation was then made of the new plan throughout the land, and the people exhorted to bring in their contributions in accordance with the law found in Exo_30:12-16, and see their money deposited in the chest. The part of the priests was the mere perfunctory duty of receiving the money and putting it into the receptacle in the presence of the donors. And now money fairly flowed in. Nor was it given grudgingly. All the princes and all the people rejoiced. When the chest was full the priest sent his scribe and the king his secretary, and the two emptied it, weighed the money, bound it up in bags (2Ki_5:23), and carried it back to its place. The process was repeated until an abundance was gathered for the purpose. The plan was a great success. And why? Doubtless the novelty of the plan accounts partly for it. The curiosity to look upon the first money-chest of this description would bring in many contributions that otherwise would not have been given. But, chiefly, every person saw his gift deposited in the receptacle which was inaccessible to any but the regularly appointed officers, and thus he could be reasonably sure that his money would be laid out for the purpose he intended. Herein lies the chief cause of the plans success--every piece of money was strictly accounted for, and there was no possible chance for a misuse of the funds.

II. The expenditure was as noteworthy as the gathering. The same clear-headed, far-seeing intelligence was behind it. Putting the two accounts together, it is plain that overseers were appointed who had general charge of the repairs. The words, such as did the work of the service of the house of the Lord, in the twelfth verse, indicate that the overseers were Levites. They had authority to employ artisans of different kinds--masons and carpenters and workers in brass and iron--and also to purchase the needed materials. Into their hands went the immense sums which had been collected, and to them the workmen looked for their wages. And what seems strange--almost incomprehensible--in view of the careful scrutiny exercised over the collections, their overseers were not required to give account of their stewardship (2Ki_12:15). That they were honest and dealt faithfully is apparent from the fact that, after finishing their task and paying all the bills, they brought back a remainder to the king and Jehoiada. With this unexpended balance they were enabled to furnish the temple anew with the vessels necessary for the ritual service (1Ki_7:49-50). The old ones had been devoted to Baalim (verse 7). An apparent discrepancy exists at this point between our account and that in 2Ki_12:13, where the writer declares that vessels were not made of the money that was brought into the house of the Lord. Rawlinson seems to explain the matter satisfactorily by showing that all that the writer of Kings desires to impress on his readers is, that the repairs were not delayed by any deductions from the money that flowed in through the chest on account of vessels or ornaments of the house. What became of the surplus in the chest after the last repairs were completed he does not care to tell us. But it is exactly this, the application of which is mentioned by the writer of Chronicles. We may venture to add our opinion that the writer of Kings, in enumerating the special points of the overseers responsibility, mentions, casually, that they were not responsible for the furnishing of the temple with the appropriate vessels. Their special business was to look after the repairs. So, after many years of dilapidation, the people saw their glorious sanctuary shine in all its former glory. The smoke of sacrifice again rose heavenward, calling the backsliding children of Israel to the faith of their fathers.

III. Practical words.

1. One of the great problems which ever confront the Church is the financial one. Doors open on every hand, and consecrated workers wait to go through them, but the treasuries are empty. Settle this matter of finance, and the spiritual interests will progress correspondingly.

2. The contribution box is not a Vandal in the house of God. It is the legitimate successor of Jehoiadas chest, and its regular use should be considered a part of worship.

3. The people who give the money have a right to know where it goes. And if it be diverted from its proper use, those who administer should not complain if there follow a falling off in contributions. Men will have honest dealing in Church finances. (H. H. French.)

The temple repaired

The work of Joash was to repair the temple and restore the sacrificial worship. The bright side of Joashs rule divides itself into the man and his mission--his motive and his method.

I. Joash had to conquer, spiritually, his own heart as well as the heart of his people. To know Joash you must understand--

1. His lineage. Heredity did little for, but much against, the formation in him of a pure character. Athaliah and Jezebel were his grandmother and great.grandmother.

2. His environment. This was Jehoiada.

(1) He was a father to Joash.

(2) He was the impersonation of piety.

(3) His patriotism so blended with his piety that though separable in thought, they were scarcely distinguishable in action.

(4) Jehoiadas philanthropy is seen in his self-restraint in the hour of triumph. Only two perished--Athaliah the usurper and the idolatrous priest.

II. The mission of Joash was to effect among his people a genuine reformation. The reconstruction of the temple he viewed as the road to religious revival and reformation. Destruction and reconstruction are alternating or synchronous processes ever manifesting themselves in the efforts of Gods people. Joash is the resultant and embodiment of both these forces. Destruction is easy, and to wicked men only too natural (verse.7). Construction, and still more reconstruction, is as difficult as destruction is easy.

III. Joash was unselfish in his motive.

1. The times called loudly for reform.

2. Joash aimed at a revival of religion.

(1) Revivals take their rise in the individual heart.

(2) Revivals of religion, if genuine, are contagious.

(3) Revivals naturally induce co-operation.

IV. The method of Joash for increasing mens interest in religion was the restoration of the Lords house. A dilapidated temple of God is painfully significant. The great collection under Joash for the temple is a model for Christian beneficence. Dimly shadowed in the peoples offering under Joash, but distinctly taught in the letters of Paul, are eight rules of Christian giving. We should give--

1. By principle and habit.

2. In the spirit of stewardship.

3. According to ability.

4. Willingly and cheerfully.

5. Secretly as a general thing, as unto the Lord, and not unto men.

6. As an act of worship.

7. In faith, venturing on God, as did the widow with her two mites.

8. Intelligently, as to the object.

Application: Mankind is the house of the Lord in ruins. We are under solemn obligation to reconstruct this broken and shattered temple. (W. Landrum, D. D.)

Joash repairing the temple

I. That the providences of God connected with the house of the Lord call for grateful remembrance.

II. The moral value of the house of God to the community and the country in which it stands demands honoured recognition.

III. The spiritual value of sacred places should be fitly acknowledged. I lately heard an eminent business man say, Forty-six years ago yesterday noon the Holy Spirit came into my soul. Yesterday I walked to the place and adored the ground where He blessed me, and remembered that for forty-six years He had talked with me and kept me.

IV. The house of God can be properly cared for only by regular, systematic effort.

V. God has, to a great degree, intrusted the beautifying of His house to the young. (Monday Club Sermons.)

Repairing the temple

1. To each one among us there is a temple which should be far holier in his eyes than was even the temple at Jerusalem in the eyes of the children of Israel.

2. This holiest of temples, a mans own self, is exposed to injury and decay.

3. As year passes after year, let us be reminded to repair each one of us to that house of God which is built within him, and which has been dedicated to the worship of God by the Holy Spirit which dwells in it.

4. In repairing the spiritual temple, one of our main purposes should be to ascertain what in it needs to be stripped away and what demands preservation.

5. The things to be discarded are--

(1) Old enmities; how they interfere with the pure worship and mar the quiet beauty of the house!

(2) Old weaknesses and vanities.

(3) Old habits of self-indulgence and self-degradation.

(4) Old sins, presumptuous sins, secret sins.

6. The things which must be retained are--

(1) Old friendships.

(2) Old habits of order and punctualness, of truth, of kindness and prayer.

(3) Old virtues. (F. W. P. Greenwood, D.D.)

Howbeit the Levites hastened not.--

Indifferences rebuked

There is a distinct tinge of suspicion and whipping up in his injunction to hasten the matter. Half-heartedness always means languid work, and that always means failure. The earnest people are fretted continually by the indifferent. Every good scheme is held back, like a ship with a foul bottom, by the barnacles that stick to its keel and bring down its speed. Eager zeal has in all ages to be yoked to torpid indifference, and to drag its unwilling companion along like two dogs in a leash. (A. Maclaren, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2 Chronicles

GLAD GIVERS AND FAITHFUL WORKERS

2Ch 24:4 - 2Ch 24:14.

Joash owed his life and his throne to the high-priest Jehoiada, who was his uncle by marriage with the sister of Ahaziah, his father. Rescued by his aunt when an infant, he ‘was with them, hid in the house of God six years,’ and, when seven years old, was made king by Jehoiada’s daring revolt against ‘that wicked woman,’ Athaliah. Jehoiada’s influence was naturally paramount, and was as wholesome as strong. It is remarkable, however, that this impulse to repair the Temple seems to have originated with the king, not with the high-priest, though no doubt the spirit which conceived the impulse was largely moulded by the latter. The king, whose childhood had found a safe asylum in the Temple, might well desire its restoration, even apart from considerations of religion.

I. The story first brings into strong contrast the eager king, full of his purpose, and the sluggards to whom he had to entrust its execution. We can only guess the point in his reign at which Joash summoned the priests to his help. It was after his marriage {2Ch 24:3}, and considerably before the twenty-third year of his reign, at which time his patience was exhausted {2Ki 12:6}. Some years were apparently wasted by the dawdling sluggishness of the priests, who, for some reason or other, did not go into the proposed restoration heartily. Joash seems to have suspected that they would push the work languidly; for there is a distinct tinge of suspicion and ‘whipping up’ in his injunction to ‘hasten the matter.’

The first intention was to raise the funds by sending out the priests and Levites to collect locally the statutory half-shekel, as well as other contributions mentioned in 2Ki 12:1 - 2Ki 12:21 There we learn that each collector was to go to ‘his acquaintance.’ The subscription was to be spread over some years, and for a while Joash waited quietly; but in the twenty-third year of his reign {see 2 Kings}, he could stand delay no longer. Whether the priests had been diligent in collecting or not, they had done nothing towards repairing. Perhaps they found it difficult to determine the proportion of the money which was needed for the ordinary expenses of worship, and for the restoration fund; and, as the former included their own dues and support, they would not be likely to set it down too low. Perhaps they did not much care to carry out a scheme which had not begun with themselves; for priests are not usually eager to promote ecclesiastical renovations suggested by laymen. Perhaps they did not care as much about the renovation as the king did, and smiled at his earnestness as a pious imagining. Possibly there was even deliberate embezzlement. But, at any rate, there was half-heartedness, and that always means languid work, and that always means failure. The earnest people are fretted continually by the indifferent. Every good scheme is held back, like a ship with a foul bottom, by the barnacles that stick to its keel and bring down its speed. Professional ecclesiastics in all ages have succumbed to the temptation of thinking that ‘church property’ was first of all to be used for their advantage, and, secondarily, for behoof of God’s house. Eager zeal has in all ages to be yoked to torpid indifference, and to drag its unwilling companion along, like two dogs in a leash. Direct opposition is easier to bear than apparent assistance which tries to slow down to half speed.

Joash’s command is imperative on all workers for God. ‘See that ye hasten the matter,’ for time is short, the fruit great, the evening shadows lengthening, the interests at stake all-important, and the Lord of the harvest will soon come to count our sheaves. Whatever work may be done without haste, God’s cannot be, and a heavy curse falls on him who ‘does the work of the Lord negligently.’ The runner who keeps well on this side of fatigue, panting, and sweat, has little chance of the crown.

II. The next step is the withdrawal of the work from the sluggards. They are relieved both of the collection and expenditure of the money. Apparently {2Ki 12:9} the contributors handed their donations to the doorkeepers, who put them into the chest with ‘a hole in the lid of it,’ in the sight of the donors. The arrangement was not flattering to the hierarchy, but as appearances were saved by Jehoiada’s making the chest {see 2 Kings} they had to submit with the best grace they could. In our own times, we have seen the same thing often enough. When clergy have maladministered church property, Parliament has appointed ecclesiastical commissioners. Common sense prescribes taking slovenly work out of lazy hands. The more rigidly that principle is carried out in the church and the nation, at whatever cost of individual humiliation, the better for both. ‘The tools to the hands that can use them’ is the ideal for both. God’s dealings follow the same law, both in withdrawing opportunities of service and in giving more of such. The reward for work is more work, and the punishment for sloth is compulsory idleness.

III. We are next shown the glad givers. Probably suspicion had been excited in others than the king, and had checked liberality. People will not give freely if the expenses of the collectors’ support swallow up the funds. It is hard to get help for a vague scheme, which unites two objects, and only gives the balance, after the first is provided for, to the second and more important. So the whole nation, both high and low, was glad when the new arrangement brought a clear issue, and secured the right appropriation of the money.

No doubt, too, Joash’s earnestness kindled others. Chronicles speaks only of the ‘tax,’-that is, the half-shekel,-but Kings mentions two other sources, one of which is purely spontaneous gifts, and these are implied by the tone of 2Ch 24:10, which lays stress on the gladness of the offerers. That is the incense which adds fragrance to our gifts. Grudging service is no service, and money given for ever so religious a purpose, without gladness because of the opportunity of giving, is not, in the deepest sense, given at all. Love is a longing to give to the beloved, and whoever truly loves God will know no keener delight than surrender for His dear sake. Pecuniary contributions for religious purposes afford a rough but real test of the depth of a man’s religion; but it is one available only for himself, since the motive, and not the amount, is the determining element. We all need to bring our hearts more under the Influence of God’s love to us, that our love to Him may be increased, and then to administer possessions, under the impulse to glad giving which enkindled love will always excite. Super-heated steam has most expansive power and driving force. These glad givers may remind us not only of the one condition of acceptable giving, but also of the need for clear and worthy objects, and of obvious disinterestedness in those who seek for money to help good causes. The smallest opening for suspicion that some of it sticks to the collector’s fingers is fatal, as it should be.

IV. Joash was evidently a business-like king. We next hear of the precautions he took to secure the public confidence. There was a rough but sufficient audit. When the chest grew heavy, and sounded full, two officials received it at the ‘king’s office.’ The Levites carried it there, but were not allowed to handle the contents. The two tellers represented the king and the chief priest, and thus both the civil and religious authorities were satisfied, and each officer was a check on the other. Public money should never be handled by a man alone; and an honest one will always wish, like Paul, to have a brother associated with him, that no man may blame him in his administration of it. If we take ‘day by day’ literally, we have a measure of the liberality which filled the chest daily; but, more probably, the expression simply means ‘from time to time,’ when occasion required.

V. The application of the money is next narrated. In this Jehoiada is associated with Joash, the king probably desiring to smooth over any slight that might seem to have been put on the priests, as well as being still under the influence of the high-priest’s strong character and early kindness. Together they passed over the results of the contribution to the contractors, who in turn paid it in wages to the workmen who repaired the fabric, such as masons and carpenters, and to other artisans who restored other details, such as brass and iron work. The Second Book of Kings tells us that Joash’s cautious provision against misappropriation seems to have deserted him at this stage; for no account was required of the workmen, ‘for they dealt faithfully.’ That is an indication of their goodwill. The humble craftsmen were more reliable than the priests. They had, no doubt, given their half-shekel like others, and now they gladly gave their work, and were not hirelings, though they were hired. We, too, have to give our money and our labour; and if our hearts are right, we shall give both with the same conscientious cheerfulness, and, if we are paid in coin for our work, will still do it for higher reasons and looking for other wages. These Temple workmen may stand as patterns of what religion should do for those of us whose lot is to work with our hands,-and not less for others who have to toil with their brains, and the sweat of whose brow is inside their heads. A Christian workman should be a ‘faithful’ workman, and will be so if he is full of faith.

Joash knew when to trust and when to keep a sharp eye on men. His experience with the priests had not soured him into suspecting everybody. Cynical disbelief in honesty is more foolish and hurtful to ourselves than even excessive trust. These workmen wrought all the more faithfully because they knew that they were trusted, and in nine cases out of ten men will try to live up to our valuation of them. The Rugby boys used to say, ‘It’s a shame to tell Arnold a lie, he always believes us.’ Better to be cheated once than to treat the nine as rogues,-better for them and better for ourselves.

‘Faithful’ work is prosperous work. As 2Ch 24:13 picturesquely says, ‘Healing went up upon the work’; and the Temple was restored to its old fair proportions, and stood strong as before. Where there is conscientious effort, God’s blessing is not withheld. Labour ‘in the Lord’ can never be empty labour, though even a prophet may often be tempted, in a moment of weary despondency, to complain, ‘I have laboured in vain.’ We may not see the results, nor have the workmen’s joy of beholding the building rise, course by course, under our hands, but we shall see it one day, though now we have to work in the dark.

There seems a discrepancy between the statements in Chronicles and Kings as to the source from which the cost of the sacrificial vessels was defrayed, since, according to the former, it was from the restoration fund, which is expressly denied by the latter. The explanation seems reasonable, that, as Chronicles says, it was from the balance remaining after all restoration charges were liquidated, that this other expenditure was met. First, the whole amount was sacredly devoted to the purpose for which it had been asked, and then, when the honest overseers repaid the uncounted surplus, which they might have kept, it was found sufficient to meet the extra cost of furnishing. God blesses the faithful steward of his gifts with more than enough for the immediate service, and the best use of the surplus is to do more with it for Him. ‘God is able to make all grace abound unto you; that ye, having always all sufficiency in every thing, may abound unto every good work, . . . being enriched in every thing unto all liberality.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

24:4-8 There is no indication regarding when Joash first attempted to refurbish the Temple. However, after the first failure to raise funds, Joash summoned Jehoiada a second time, in the twenty-third year of his reign (2 Kgs 12:6). The inaction of the priests might have resulted from a disagreement over who should fund the restoration work and who should oversee it. The king censured Jehoiada for his failure to act and then proposed a plan that put the offering on a more voluntary basis.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joash was minded to repair the house of the Lord--(See on Kg2 12:4-16).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. To repair the house of the Lord.] During the reigns of Joram and Athaliah, the temple of God had been pillaged to enrich that of Baal, and the whole structure permitted to fall into decay; see 2Ch 24:7.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Was minded.—Literally, it became with the heart of Joash (2Ch_6:8; 2Ch_9:1; 1Ki_8:18).

To repair.—See margin to 2Ch_15:8. “To restore” is perhaps the best modern equivalent of the Hebrew term. The account of the restoration of the Temple is given here in different language from what we find in the parallel passage, which is not very clear.

The chronicler appears to have paraphrased the account he found in his authority. The Levites are not mentioned in Kings.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4–14 (= 2Ki_12:4-16). The Restoration of the Temple

4. to repair] R.V. to restore, Heb. “to renew.” Cp. 2Ch_24:12.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he gathered together the priests and Levites,.... To communicate his mind unto, and give them a charge and instructions:

and said unto 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; what money he means is more fully explained in Kg2 12:4,

and see that ye haste the matter; for he was very desirous of having this work accomplished, it being the place of the worship of God, and where he had been preserved in his infancy:

howbeit, the Levites hastened it not; either through negligence in them to collect the money, or backwardness in the people to give, or through an avaricious disposition to keep it, and use it for themselves; so that it was delayed unto the twenty third year of his reign Kg2 12:6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

To repair. The idea of this verb (vdj;) is that of making new.

Vers. 4-14.

Church renovation.

We have an interesting description of a very old instance of

I CHURCH RENOVATION. Here were all the elements that ordinarily occur.

1. Dilapidation, or the condition of being out of repair. In this case there had been profanation, deliberate injury, spoliation (ver. 7); but always there will be waste and decay even in "the house of the Lord." The elements of nature do not spare the most sacred sanctuary.

2. An energetic leader. Joash signalized his otherwise ordinary career by taking this matter much to heart and taking it thoroughly in hand. He prompted Jehoiada himself; he incited the hesitating priests (vers. 5-9); he called forth the energy of the people themselves.

3. Co-operation. "All the princes and all the people rejoiced" when they were zealously engaged in the work, and the masons and the carpenters did their part regularly and faithfully. (2Ki_12:15)

4. Liberality. When the chest was made the people responded freely; they all "cast into it until they made an end," until there was "much money," "money in abundance." When an appeal is made to the spontaneous liberality of Christian men, in a cause that is recognized to be good, there is usually a response. If under the Law there was this readiness to give, how much more should there be such forwardness and consecration of substance under the more constraining influences and for the higher privileges of the gospel of Jesus Christ!

5. Perseverance under discouragement. The king charged the priests and Levites to "hasten the matter. Howbeit the Levites hastened it not" (ver. 5). But the enthusiastic king was not to be daunted; he would not let this slackness on the part of those who should have been eager and diligent constitute any serious stumbling-block. He used his ingenuity to devise other and more effective measures, and his determination prevailed, as it will prevail. If we allow a good work to be dropped because some of our coadjutors are found wanting, we shall do but little. A holy perseverance under discouragement is the condition of success. As with the leaders, so with those that follow; the workmen must patiently continue until the work is perfected. Then comes the crowning circumstance, viz.:

6. The use of the building for the worship of God (vet, 14). We pass on to that which is far more important

II THE RENOVATION OF THE CHRISTIAN CAUSE.

1. It may be that the cause of Christ is quite "out of repair." Some "sons ofAthaliah" have come in and done devastating work. Where there was all that satisfied the observant eye of the Divine Lord, there is now a sad decline and decay; there is feebleness where there should be strength, barrenness where there used to be fruitfulness, poverty and paucity where there once was fulness. There are unsightly and blameworthy breaches in the walls. Then there arises in some heart:

2. A strong, compelling eagerness to repair. First it fills one heart, then it iscommunicated to another and another; finally it moves "all the people," and they resolve that the flagging cause of Christ shall be revived.

1. Then they give themselves to

1. penitence for past neglect;

2. prayer for Divine inspiration and guidance;

3. solemn renewal of first vows of dedication;

4. active and energetic work.

5. Their reconsecration is crowned with sacred joy, and with a happy restoration to the end for which they were called into existence (ver. 14). All this is based upon

III THE RENEWAL OF THE INDIVIDUAL HEART. For if the cause of Christ has declined, it is because the spiritual life of the individual men has been languishing. There has been a cooling of love, a lessening of faith, an abatement of zeal, a lack of devotion. What is needed is:

1. A sense of departure and loss.

2. A humbling of the heart before God.

3. A reconsecration of heart and life to the Redeemer.

4. A patient continuance in well-doing. C.

Vers. 4-11.

A good intention well carried out.

I THE CONTEMPLATED WORK.

1. The reparation of the house of the Lord.

(1) What this signified. The reconstruction, not of the whole but of such parts of the temple walls and edifices as had been overturned and destroyed. A project both becoming and right becoming that Jehovah"s house should be restored to its pristine completeness and beauty; (1Ch_22:3) right, inasmuch as on Judah had been devolved the duty of protecting and preserving it. (2Ch_7:16-22) In the same way is it proper for, and incumbent on, believers to have regard to the strength and beauty, symmetry and adornment, not merely of the material edifices, but also and chiefly of the spiritual temples of the Christian Church.

(2) Why this was needed. On account, not of the ravages of time upon its massive masonry, but of the demolition it had suffered at the hands of Athaliah (and Jehoram) in order to construct the temple of Baal, whose walls and pillars, altars and images, had just been broken in pieces by the revolutionaries of Judah. (2Ch_23:17) So by false systems of religion, as well as by systems of no religion, have breaches sometimes been made in the Christian Church adherents seduced from the faith, doctrines obscured, perverted, or rendered inoperative which demand the utmost efforts of Christians to repair, even after the false systems, like Baal"s temple, have been shattered to pieces.

(3) By whom this was projected. By Joash, who, even if not impelled by higher motives, certainly had reason to remember the house in which his infant years had been sheltered, and himself when a boy had received his crown. If Joash moved in this matter of his own accord, the fact spoke well for his goodness; if even he required to be urged to it by Jehoiada which is not stated the fact that he listened to the priest attested the reverence he possessed for Jehovah"s servant. The pity was that neither his goodness nor his reverence were deeply rooted or permanent.

(4) When this was moved. "After this," an indefinite note of time which might mean either after the revolution or after Joash"s marriages. If the former, which is doubtful, the king evinced praiseworthy alacrity if his business demanded haste (ver. 5), much more did God"s ( (2Ch_15:15 2Ch_31:21; Ecc_9:10; Rom_12:11) if the latter, his dilatoriness was not without blame. (Mat_6:33)

2. The replacement of the dedicated things which had been bestowed upon the Baalim (ver. 7). Not the dedicated things Solomon had brought into the temple; (2Ch_5:1) the spoil, in articles of gold and silver, David had taken from his enemies, (1Ki_7:51) since these had been pillaged and carried off by Shishak; (2Ch_12:9) probably the silver, gold, and vessels dedicated by Abijah, Asa, (2Ch_15:18) and Jehoshaphat; (2Ki_12:18) the spoil taken by the first from Jeroboam, (2Ch_13:16) by the second from the Cushites, (2Ch_14:12) and by the third from the Ammonites. (2Ch_21:2-5)

II WAYS AND MEANS. Two plans for obtaining the money requisite for the undertaking.

1. The plan that failed.

(1) What it was. That the priests and Levites should in all the cities of Judah raise a contribution to repair the house of God (ver. 5); that the amount levied from each man should be "the tax of Moses the servant of the Lord, and of the congregation of Israel, for the tent of the testimony" (ver. 6); and that this should be done annually (ver. 5). In 2 Kings (2Ki_12:4) the money is defined as of three sorts (Keil):

(a) The "money of the numbered," or, "of every one that passeth the numbering," i.e. the poll tax of half a shekel required of every Israelite as a ransom for his soul; (Exo_30:12-16)

(b) the "money of the persons for whom each man is rated," i.e. the sums arising from the redemption of devoted persons; (Lev_27:1-8) and

(c) "the money that it cometh into any man"s heart to bring into the house of the Lord," i.e. the free-will offerings of the people. According to another interpretation (Bahr), only the two last sorts were intended, and the phrase, "money of the numbered," should be rendered "in current money" (Revised Version) the reason for this instruction that the contributions should be in current money being, it is said, that the money "was to be paid out at once to mechanics for their labour" (Thenius).

(2) Why it failed. Not because the priests embezzled the money (J. D. Michaelis, De Wette), which is not stated, and should not be suggested (Psa_140:3; Tit_3:2) but probably because of

(a) their dilatoriness in setting about the work entrusted to them that the work should have been entrusted to them was the first mistake in the proposed plan;

(b) the difficulty they had in gathering in the money, which from the manner of its levying had the appearance of a compulsory payment this the second mistake in the proposed plan; and

(c) the too lavish expenditure demanded by their own personal necessities (a legitimate charge upon the collected funds), leaving too small a balance for the work of temple-repairing that the priests should have been left to distribute the taxes and offerings of the people between their own needs and the public requirements was the third mistake in the proposed plan.

If self the wavering balance shake, It"s rarely right adjusted. (Burns.)

The result was that in the three and twentieth year of Joash the year of a new reign in Israel (2Ki_13:1) the priests had done little or nothing in the way of repairing the breaches of the temple. (2Ki_12:6)

2. The plan that succeeded.

(1) The details of the new plan. According to 2 Kings, the work of collecting money for themselves, the temple worship, and the repair of the building was no more to be entrusted to their hands, neither were these three items of expense to be in future defrayed out of a common fund; but the trespass-money and sin-money should be assigned to the priests for the first two of these purposes, as the Law of Moses prescribed (Num_5:8) while the taxes and the free-will offerings should be devoted to the third. (2Ki_12:7-16) According to the Chronicler, whose statements are supported by those of the Book of Kings, by Joash"s command a chest or collection-box of wood was made with a hole bored in its lid, and placed "without at the gate of the house of the Lord," i.e. in the outer court "beside the altar as one cometh into the house of the Lord". (2Ki_12:9) Next a proclamation was made throughout Judah and Jerusalem that the people should themselves, of their own free will and pleasure, bring in the temple rates prescribed by the Law, and the free-will offerings to which they were impelled by their own hearts, and deposit these, unseen by any eye but Jehovah"s, into the box. Again, it was arranged that, as often as the chest or box was full, it should be conveyed by the hands of the Levites into the king"s office, where the money should be emptied out by or before the king"s secretary and the high priest"s assistant, who should put it into bags, weigh it and hand it over to them "that did the service of the house of the Lord," after which the chest should be carried back again to its place at the temple gate.

(2) The recommendations of the new plan. It avoided the mistakes of the first scheme. It put the work into the hands of a board of oversight better fitted to command the confidence of the community. It avoided the irritating weapon of compulsion, and relied upon the free will of the people, even with regard to the levying of taxes. It simplified the financial arrangements by keeping the money given for the temple separate from that paid to the priests.

(3) The success of the new plan. The people entered into it as their forefathers had done when invited to contribute towards the building of the tabernacle, (Exo_35:21, etc.) universally the princes and all the people cast into the chest;" cheerfully, with no sense of constraint or compulsion upon them rejoiced;" liberally money was "gathered in abundance;" unweariedly not once or twice merely, but regularly and constantly they went on with their collecting "until they had made an end," i.e. of the enterprise they had in hand, the repairing of the temple. N.B. The above principles should regulate Christian giving, which should be universal one of you"; (1Co_16:2) cheerful loveth a cheerful giver"; (2Co_9:7) liberal that ye abound in this grace of liberality also"; (2Co_8:7) constant do good and to communicate forget not". (Heb_13:16)

III THE WORK EXECUTED. From the money thus collected:

1. The cost of materials was defrayed. "Timber and hewn stone," at least, had to be bought. (2Ki_12:12)

2. The wages of workmen were paid. Masons, carpenters, and workers in iron and brass were hired.

3. The necessary vessels were constructed. The surplus money, after meeting the above charges, was devoted to the manufacture of gold and silver utensils for the temple service. "So the workmen wrought," etc. (ver. 13).

Learn:

1. The duty of Christian giving, which may be inferred, a fortiori, from this example of the Hebrew Church.

2. The superiority of the voluntary over the compulsory system of raisingmoney for religious purposes, even should the latter be. deemed permissible.

3. The propriety of financial boards, especially those connected with theChurch, being above suspicion.

4. The wisdom of aiming at simplicity in schemes for receiving thecontributions of the faithful.

5. The advantage of adopting such measures as shall place Church-treasurers beyond the reach of temptation. W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

It came about after this

This phrase is used here to mark the beginning of a new part of the story. If your language has a way for doing this, you could consider using it here.

right away

"immediately"

The Levites did nothing at first

It may be helpful to add "but" to show that the Levites did not obey. AT: "But the Levites did not do it immediately"

translationWords

restore

Levi

Judah

Israel

house of God

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.