2 Kings 12:18
So King Joash of Judah took all the sacred objects dedicated by his fathers--Jehoshaphat, Jehoram, and Ahaziah, the kings of Judah--along with his own consecrated items and all the gold found in the treasuries of the house of the LORD and the royal palace, and he sent them to Hazael king of Aram. So Hazael withdrew from Jerusalem.
So King Joash of Judah took all the sacred objects dedicated by his fathers—Jehoshaphat, Jehoram, and Ahaziah, the kings of Judah—
King Joash, also known as Jehoash, was the king of Judah who reigned after the tumultuous period of Athaliah's usurpation. The sacred objects mentioned were likely items dedicated to the LORD, used in temple worship, and held significant religious and cultural value. Jehoshaphat, Jehoram, and Ahaziah were Joash's predecessors, each contributing to the temple's wealth and religious artifacts. This act of taking sacred objects indicates a moment of desperation or political necessity, as these items were meant to honor God and not to be used for political bargaining.

along with his own consecrated items
Joash's own consecrated items would have been those he dedicated during his reign, possibly as part of his efforts to restore the temple (as seen earlier in his reign). This inclusion shows the extent of the sacrifice Joash was willing to make to protect Jerusalem, highlighting the severity of the threat posed by Hazael.

and all the gold found in the treasuries of the house of the LORD and the royal palace,
The treasuries of the house of the LORD and the royal palace were repositories of wealth, including gold, which was a symbol of divine blessing and royal power. The use of these treasures indicates a significant depletion of resources, reflecting the dire circumstances faced by Judah. This act can be seen as a failure to trust in divine protection, contrasting with other biblical instances where faith led to deliverance.

and he sent them to Hazael king of Aram.
Hazael was the king of Aram (Syria), a powerful adversary of Israel and Judah during this period. By sending these treasures, Joash was essentially paying tribute to Hazael to avert an attack on Jerusalem. This action reflects the political realities of the time, where smaller kingdoms often paid tribute to more powerful neighbors to ensure peace. It also underscores the ongoing conflict between Aram and the Israelite kingdoms, a theme prevalent in the narratives of the Kings.

So Hazael withdrew from Jerusalem.
Hazael's withdrawal signifies the success of Joash's strategy, albeit at a great cost. This outcome highlights the temporary nature of political solutions that rely on material wealth rather than spiritual faithfulness. It also serves as a reminder of the complex interplay between divine providence and human agency in the biblical narrative. The withdrawal can be seen as a moment of reprieve for Judah, though it came at the expense of the temple's sanctity and resources.

Persons / Places / Events
1. Joash (King of Judah)
The king of Judah who reigned during a time of both religious reform and political challenge. He is noted for repairing the temple but also for making compromises with foreign powers.

2. Jehoshaphat, Jehoram, and Ahaziah
Former kings of Judah and ancestors of Joash, who had dedicated sacred objects to the temple.

3. Hazael (King of Aram)
The king of Aram (Syria) who threatened Jerusalem, prompting Joash to send him treasures to avert an attack.

4. The House of the LORD (Temple in Jerusalem)
The central place of worship for the Israelites, which Joash initially sought to repair and maintain.

5. Jerusalem
The capital city of Judah, which was under threat from Hazael's forces.
Teaching Points
Compromise and Consequences
Joash's decision to send sacred objects to Hazael reflects a compromise that had immediate benefits but long-term spiritual costs. Believers should be cautious of compromising their faith for temporary security.

The Value of Sacred Things
The sacred objects dedicated by Joash's ancestors were meant for worship and honor to God. This teaches us to value and protect what is dedicated to God in our lives.

Leadership and Legacy
Joash's actions were influenced by his predecessors. This highlights the importance of leaving a godly legacy and the impact of past generations on current leadership.

Trust in God vs. Human Solutions
Joash's reliance on human solutions rather than seeking God's guidance serves as a reminder to trust in God's provision and protection.

The Danger of Materialism
The passage warns against placing too much value on material wealth, which can lead to spiritual compromise.
Bible Study Questions
1. What can we learn from Joash's decision to send sacred objects to Hazael about the dangers of compromising our faith for security?

2. How does the account of Joash in 2 Kings 12:18 compare to the actions of King Asa in 1 Kings 15:18, and what lessons can we draw from these parallels?

3. In what ways can we ensure that the sacred aspects of our lives remain dedicated to God, and how can we protect them from being compromised?

4. How does Jesus' teaching in Matthew 6:19-21 challenge us to view our material possessions and treasures in light of eternity?

5. Reflecting on Joash's leadership, how can we strive to leave a godly legacy for future generations, and what steps can we take to ensure our actions align with God's will?
Connections to Other Scriptures
2 Chronicles 24
Provides a parallel account of Joash's reign, including his initial faithfulness and later failures.

1 Kings 15:18
Similar situation where King Asa of Judah sent treasures to a foreign king to secure peace.

Matthew 6:19-21
Jesus' teaching on storing treasures in heaven rather than on earth, highlighting the temporary nature of earthly wealth.
The History of JoashD. Thomas 2 Kings 12:1-21
Dark Days for JudahJ. Orr 2 Kings 12:17-21
The Last Days of Joash. He Began Well, But Ended BadlyC.H. Irwin 2 Kings 12:17-21
People
Ahaziah, Amaziah, Aram, David, Hazael, Jehoash, Jehoiada, Jehoram, Jehoshaphat, Jehozabad, Jehu, Joash, Jozabad, Shimeath, Shomer, Zibiah
Places
Beersheba, Gath, Jerusalem, Silla, Syria
Topics
Ahaziah, Ahazi'ah, Aram, Dedicated, Fathers, Gifts, Gold, Hallowed, Hazael, Haz'ael, Holy, Jehoash, Jeho'ash, Jehoram, Jeho'ram, Jehoshaphat, Jehosh'aphat, Jerusalem, Judah, Kings, King's, Objects, Palace, Royal, Sacred, Sanctified, Store, Syria, Taketh, Temple, Treasures, Treasuries, Votive, Withdrew
Dictionary of Bible Themes
2 Kings 12:18

     4333   gold

2 Kings 12:1-18

     7245   Judah, kingdom of

2 Kings 12:17-18

     5325   gifts

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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