2 Kings 12:4
Then Joash said to the priests, "Collect all the money brought as sacred gifts into the house of the LORD--the census money, the money from vows, and the money brought voluntarily into the house of the LORD.
Then Joash said to the priests
Joash, also known as Jehoash, was the king of Judah who reigned from approximately 835 to 796 BC. He became king at a young age after being hidden from Queen Athaliah's massacre. His reign is noted for the restoration of the temple, which had fallen into disrepair. The priests were the religious leaders responsible for temple worship and maintenance. Joash's directive to the priests indicates his commitment to restoring proper worship and temple upkeep, reflecting the king's early dedication to God under the influence of Jehoiada the priest.

Collect all the money brought as sacred gifts into the house of the LORD
The temple, referred to as the house of the LORD, was the central place of worship for the Israelites in Jerusalem. Sacred gifts were offerings given by the people for religious purposes. This collection was intended for the repair and maintenance of the temple, which had been neglected. The emphasis on sacred gifts highlights the importance of dedicating resources to God's service, a principle seen throughout scripture, such as in the building of the tabernacle (Exodus 25:1-9).

the census money
Census money refers to the half-shekel tax required of every Israelite male over the age of twenty, as outlined in Exodus 30:11-16. This tax was initially instituted for the maintenance of the tabernacle and later the temple. It served as a reminder of the Israelites' redemption and their obligation to support the worship of God. The collection of census money underscores the communal responsibility in sustaining religious institutions.

the money from vows
Vows were promises made to God, often accompanied by offerings, as seen in Leviticus 27. These could be made in gratitude, supplication, or dedication. The money from vows was a significant source of income for the temple, reflecting the personal commitments of the Israelites to God. This practice highlights the importance of fulfilling one's promises to God, a theme echoed in Ecclesiastes 5:4-5.

and the money brought voluntarily into the house of the LORD
Voluntary offerings were given out of free will, beyond what was required by law. These gifts demonstrated the devotion and generosity of the people towards God and His temple. Such offerings are reminiscent of the freewill offerings for the tabernacle in Exodus 35:29. The inclusion of voluntary contributions emphasizes the value of heartfelt giving in worship, a principle that is also seen in the New Testament (2 Corinthians 9:7).

Persons / Places / Events
1. Jehoash (Joash)
King of Judah who reigned after the death of his grandmother Athaliah. He is known for his efforts to repair the temple.

2. The Priests
Religious leaders responsible for the temple's upkeep and the spiritual guidance of the people.

3. The House of the LORD
Refers to the temple in Jerusalem, the central place of worship for the Israelites.

4. Sacred Offerings
These include various forms of monetary contributions made by the people for religious purposes.

5. Census Money, Vows, Voluntary Offerings
Different types of contributions mentioned in the verse, each with specific religious significance.
Teaching Points
Stewardship of Resources
Jehoash's directive to collect offerings highlights the importance of using resources wisely for the maintenance and enhancement of God's house.

Commitment to Worship
The various offerings reflect a commitment to worship and the communal responsibility to support religious institutions.

Leadership and Accountability
Jehoash's leadership in temple repairs demonstrates the role of leaders in guiding and ensuring the proper use of resources for God's glory.

Voluntary Giving
The inclusion of voluntary offerings emphasizes the value of giving from the heart, beyond obligatory contributions.

Historical Continuity
The practices of giving and temple maintenance connect the Israelites' past with their present, showing continuity in worship practices.
Bible Study Questions
1. How does Jehoash's approach to temple repairs reflect principles of stewardship that can be applied in our lives today?

2. In what ways do the different types of offerings (census, vows, voluntary) illustrate the diverse ways we can contribute to God's work?

3. How can we ensure that our giving is both a reflection of our commitment to God and a voluntary act of worship?

4. What lessons can we learn from Jehoash's leadership in terms of accountability and transparency in handling resources?

5. How do the practices of giving and temple maintenance in 2 Kings 12:4 connect with New Testament teachings on giving and supporting the church?
Connections to Other Scriptures
Exodus 30:11-16
Discusses the census money, a half-shekel offering required from every Israelite as a ransom for their lives.

Leviticus 27
Details the laws regarding personal vows and the dedication of persons and property to the LORD.

2 Chronicles 24
Provides a parallel account of Jehoash's reign and his efforts to repair the temple, offering additional context to 2 Kings 12:4.
Methodical LiberalityAlexander Maclaren2 Kings 12:4
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
Account, Amount, Assessed, Assessment, Bring, Census, Collect, Collected, Current, Dedicated, Fixed, Freely, Hallowed, Heart, Holy, Impulse, Jehoash, Jeho'ash, Man's, Money, Offerings, Passes, Passeth, Passing, Payment, Personal, Persons, Priests, Prompts, Rated, Received, Sacred, Sanctified, Temple, Valuation, Valued, Voluntarily, Vows
Dictionary of Bible Themes
2 Kings 12:4

     8436   giving, of possessions

2 Kings 12:1-12

     5508   ruins

2 Kings 12:1-18

     7245   Judah, kingdom of

2 Kings 12:4-5

     5577   taxation
     5741   vows
     7402   offerings
     7467   temple, Solomon's

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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