2 Kings 12:7
So King Joash called Jehoiada and the other priests and said, "Why have you not repaired the damage to the temple? Now, therefore, take no more money from your constituency, but hand it over for the repair of the temple."
So King Joash called Jehoiada and the other priests and said,
King Joash, also known as Jehoash, was the king of Judah who began his reign at a young age. He was mentored by Jehoiada, the high priest, who played a significant role in his early years. This relationship highlights the importance of godly mentorship and leadership. Jehoiada's influence was crucial in guiding Joash to follow the ways of the Lord, as seen in 2 Kings 12:2. The calling of Jehoiada and the priests indicates Joash's reliance on religious leaders for spiritual and administrative matters, reflecting the theocratic nature of Judah's governance.

“Why have you not repaired the damage to the temple?
The temple, built by Solomon, was central to the worship and identity of Israel. Over time, it had suffered neglect and damage, possibly due to the idolatrous practices of previous kings and the invasion of foreign powers. Joash's question underscores his concern for the restoration of proper worship and the maintenance of the temple as a symbol of God's presence among His people. This reflects the biblical principle of stewardship and the importance of maintaining places of worship, as seen in Haggai 1:4-9, where the people are admonished for neglecting the house of the Lord.

Now, therefore, take no more money from your constituency,
The priests were responsible for collecting funds from the people for the temple's upkeep. However, there seems to have been a failure in using these resources effectively for the intended purpose. Joash's directive to stop collecting money suggests a need for accountability and transparency in handling offerings, a principle echoed in the New Testament in 2 Corinthians 8:20-21, where Paul emphasizes the importance of honorable conduct in financial matters.

but hand it over for the repair of the temple.”
Joash's command to allocate the funds specifically for temple repairs highlights the priority of restoring the house of God. This act of dedication to the temple's restoration can be seen as a type of Christ, who zealously cleansed the temple (John 2:13-17), emphasizing the sanctity of worship and the need for purity in God's house. The focus on repair and restoration also points to the broader biblical theme of renewal and redemption, as God continually seeks to restore His people and His creation.

Persons / Places / Events
1. King Joash
The king of Judah who reigned during a time when the temple needed repairs. He was concerned about the neglect of the temple's maintenance.

2. Jehoiada the Priest
A high priest who played a significant role in Joash's reign, including his rise to power and the spiritual guidance of the kingdom.

3. The Temple (House of the LORD)
The central place of worship for the Israelites, which had fallen into disrepair and needed restoration.

4. The Priests
Religious leaders responsible for the temple's upkeep and the collection of funds for its maintenance.

5. Donors
The people who contributed financially to the temple, expecting their offerings to be used for its repair.
Teaching Points
Responsibility in Stewardship
Joash's directive to the priests underscores the importance of accountability in handling resources dedicated to God's work. Believers today are called to be faithful stewards of their time, talents, and treasures.

Prioritizing God's House
The neglect of the temple serves as a reminder to prioritize spiritual matters and the upkeep of places of worship, ensuring they are conducive to honoring God.

Leadership and Initiative
Joash's proactive approach in addressing the temple's disrepair highlights the role of leaders in initiating and overseeing necessary changes within the community of faith.

Transparency and Integrity
The instruction to stop collecting funds until the repairs were made emphasizes the need for transparency and integrity in financial dealings within the church.

Community Involvement
The involvement of donors in the temple's repair process illustrates the collective responsibility of the faith community in supporting and maintaining their place of worship.
Bible Study Questions
1. How does King Joash's concern for the temple's condition reflect the importance of maintaining our spiritual lives and places of worship today?

2. In what ways can we ensure accountability and transparency in the use of resources within our church communities?

3. How can we, as individuals, contribute to the upkeep and improvement of our local church or community of faith?

4. What lessons can we learn from Joash's leadership in addressing the neglect of the temple, and how can these lessons be applied to modern church leadership?

5. How does the concept of believers as God's temple (1 Corinthians 3:16-17) influence our understanding of personal and communal spiritual maintenance?
Connections to Other Scriptures
2 Chronicles 24
This chapter provides a parallel account of Joash's reign and the temple repairs, offering additional details about the collection and use of funds.

Exodus 25-27
These chapters describe the original construction of the tabernacle, highlighting the importance of maintaining the place of worship.

Malachi 3:8-10
Discusses the importance of tithes and offerings, emphasizing the responsibility of religious leaders to use these funds appropriately.

1 Corinthians 3:16-17
Paul speaks of believers as God's temple, drawing a spiritual parallel to the physical temple's care and maintenance.
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
Acquaintance, Acquaintances, Aren't, Bestow, Breach, Breaches, Building, Calleth, Damage, Damaged, Damages, Deliver, Jehoash, Jeho'ash, Jehoiada, Jehoi'ada, Longer, Money, Neighbours, Pay, Priest, Priests, Receive, Repair, Repaired, Repairing, Strengthening, Summoned, Temple, Treasurers, Wherefore
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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