2 Kings 12:9
Then Jehoiada the priest took a chest, bored a hole in its lid, and set it beside the altar on the right side as one enters the house of the LORD. There the priests who guarded the threshold put all the money brought into the house of the LORD.
Then Jehoiada the priest took a chest
Jehoiada was a prominent priest during the reign of King Joash. His leadership was crucial in guiding the young king and restoring proper worship practices. The chest signifies a practical solution to collect funds for temple repairs, highlighting Jehoiada's role in both spiritual and administrative matters.

bored a hole in its lid
This action ensured that the chest could securely collect offerings without the risk of tampering. It reflects a concern for integrity and transparency in handling sacred funds, a principle echoed in later scriptures emphasizing honesty in stewardship (2 Corinthians 8:20-21).

and set it beside the altar on the right side
The placement of the chest was significant, as the right side was traditionally associated with favor and authority. This strategic location ensured visibility and accessibility for worshippers, encouraging contributions while maintaining the sanctity of the altar area.

as one enters the house of the LORD
The house of the LORD refers to the temple in Jerusalem, the central place of worship for the Israelites. Its entrance was a place of transition from the secular to the sacred, symbolizing the act of bringing offerings into God's presence. This practice is reminiscent of the New Testament call to present oneself as a living sacrifice (Romans 12:1).

There the priests who guarded the threshold
The priests had a dual role of spiritual leadership and practical oversight. Guarding the threshold was a duty that ensured the sanctity and security of the temple. This role parallels the New Testament depiction of spiritual leaders as shepherds and overseers (1 Peter 5:2).

put all the money brought into the house of the LORD
The collection of money was intended for the repair and maintenance of the temple, reflecting a communal responsibility for the upkeep of God's dwelling place. This practice underscores the biblical principle of giving for the work of the Lord, as seen in the early church's support for ministry and missions (Philippians 4:15-18).

Persons / Places / Events
1. Jehoiada the Priest
A key religious leader during the reign of King Joash, Jehoiada played a significant role in the spiritual and political restoration of Judah. He was instrumental in the collection and proper use of funds for temple repairs.

2. The Chest
A physical container used to collect offerings for the repair of the temple. It symbolizes transparency and accountability in handling God's resources.

3. The Altar
The location where the chest was placed, signifying the sacredness of the offerings and the importance of maintaining the house of the LORD.

4. The House of the LORD
Refers to the temple in Jerusalem, the central place of worship for the Israelites, which was in need of repair during this time.

5. The Priests
Religious officials responsible for guarding the threshold and ensuring the proper collection and use of the offerings.
Teaching Points
Integrity in Stewardship
The method of collecting offerings in a chest with a hole bored in it demonstrates the importance of transparency and accountability in handling resources dedicated to God's work.

The Role of Leadership in Spiritual Renewal
Jehoiada's leadership in organizing the collection for temple repairs underscores the responsibility of spiritual leaders to guide and facilitate the community's commitment to God's house.

The Sacredness of Giving
Placing the chest beside the altar signifies that giving is an act of worship, and the resources collected are to be used for the maintenance and enhancement of worship spaces.

Community Participation in God's Work
The involvement of the priests and the people in contributing to the temple repairs illustrates the collective responsibility of the faith community in supporting and sustaining their place of worship.
Bible Study Questions
1. How does the method of collecting offerings in 2 Kings 12:9 reflect principles of accountability and transparency that can be applied in today's church financial practices?

2. In what ways does Jehoiada's leadership in this passage inspire modern spiritual leaders to prioritize the maintenance and care of their places of worship?

3. How can the placement of the chest beside the altar inform our understanding of giving as an act of worship?

4. What lessons can we learn from the collective effort of the priests and people in supporting the temple repairs, and how can these lessons be applied to encourage community involvement in church projects today?

5. How does the account of the widow's offering in Mark 12:41-44 enhance our understanding of the heart attitude behind giving, as seen in the collection for the temple repairs in 2 Kings 12:9?
Connections to Other Scriptures
Exodus 36:3-7
This passage describes the collection of offerings for the construction of the Tabernacle, highlighting the generosity of the people and the importance of giving for God's work.

2 Chronicles 24:8-14
Provides a parallel account of the same event, offering additional details about the collection and use of funds for temple repairs.

Mark 12:41-44
Jesus observes the widow's offering, teaching about the heart behind giving, which connects to the integrity and purpose of the collection in 2 Kings 12:9.
The First Contribution-BoxC. S. Robinson, D. D.2 Kings 12:9
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
Altar, Beside, Bored, Chest, Cover, Door, Entered, Enters, Entrance, Guarded, Hole, Jehoiada, Jehoi'ada, Keeping, Kept, Lid, Making, Money, Pierceth, Placed, Priest, Priests, Putteth, Regularly, Taketh, Temple, Therein, Threshold
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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