Text -- 2 Kings 12:5 (NET)

12:5 The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.”

Commentary -- Word/Phrase Notes (per phrase)

TSK: 2Ki 12:5

Let the priests : 2Ch 24:5

let them repair : 2Ki 12:12, 2Ki 22:5, 2Ki 22:6; 1Ki 11:27; 2Ch 24:7; Isa 58:12

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ki 12:5

The collection was not to be made in Jerusalem only, but in all "the cities of Judah"2Ch 24:5; the various priests and Levites being collectors in their own neighborhoods.

Breaches - The word in the original includes every kind and degree of ruin or dilapidation.

Poole: 2Ki 12:5

Let the priests take it to them let them go abroad through all the parts of the land, as they have acquaintance and interest, and gather up the money, and bring it to Jerusalem.

Wheresoever any breach shall be found either through decay, or by ill accidents, or by the malice of Athaliah or her relations; of which see 2Ch 24:7 .

Haydock: 2Ki 12:5

Order. Hebrew, "acquaintance." Let them receive the contributions on the spot where they reside; or, let those who are on duty in the temple take them. (Calmet) ---

Thing. Hebrew, "breach," badek, a term which the Septuagint retain. (Haydock)

Gill: 2Ki 12:5

Let the priests take it to them, every man of his acquaintance,.... Of those that were most known by them; for the priests had cities assigned them in several parts of the land, and they that dwelt with them in them, or in the parts adjacent to them, were best known by them; and they were sent into all the cities, some to one and some to another, where they were most acquainted, to collect money, both what was due by law, and what the people should freely give, see 2Ch 24:5.

and let them repair the breaches of the house, wheresoever any breach shall be found: that is, of the temple, which, according to the Jewish chronology ⁱ, had been built but one hundred and fifty five years; and being built very strong, would have needed no considerable repairs as yet, but that it had been broken up and misused by Athaliah and her sons, 2Ch 24:7.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ki 12:5

¹ tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.

Geneva Bible: 2Ki 12:5

Let the priests take [it] to them, every man of his acquaintance: and let them repair the ^{( d )} breaches of the house, wheresoever any breach shall be found.

^{( d )} For the temple which was built a hundred and fifty-five years before, had many things decayed in it, both by the negligence of the king's predecessors, and also by the wickedness of the idolaters.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ki 12:1-21

1 Jehoash reigns well all the days of Jehoiada.

4 He gives order for the repair of the temple.

17 Hazael is diverted from Jerusalem by a present of the hallowed treasures.

19 Jehoash being slain, Amaziah succeeds him.

MHCC: 2Ki 12:1-16

It is a great mercy to young people, especially to all young men of rank, like Jehoash, to have those about them who will instruct them to do what is right in the sight of the Lord; and they do wisely and well for themselves, when willing to be counselled and ruled. The temple was out of repair; Jehoash orders the repair of the temple. The king was zealous. God requires those who have power, to use it for the support of religion, the redress of grievances, and repairing of decays. The king employed the priests to manage, as most likely to be hearty in the work. But nothing was done effectually till the twenty-third year of his reign. Another method was therefore taken. When public distributions are made faithfully, public contributions will be made cheerfully. While they were getting all they could for the repair of the temple, they did not break in upon the stated maintenance of the priests. Let not the servants of the temple be starved, under colour of repairing the breaches of it. Those that were intrusted did the business carefully and faithfully. They did not lay it out in ornaments for the temple, till the other work was completed; hence we may learn, in all our expenses, to prefer that which is most needful, and, in dealing for the public, to deal as we would for ourselves.

Matthew Henry: 2Ki 12:4-16

We have here an account of the repairing of the temple in the reign of Joash.

I. It seems, the temple had gone out of repair. Though Solomon built it very strong, of the best materials and in the best manner, yet in time it went to decay, and there were breaches found in it (2Ki 12:5), in the roofs, or walls, or floors, the ceiling, or wainscoting, or windows, or the partitions of the courts. Even temples themselves are the worse for the wearing; but the heavenly temple will never wax old. Yet it was not only the teeth of time that made these breaches, the sons of Athaliah had broken up the house of God (2Ch 24:7), and, out of enmity to the service of the temple, had damaged the buildings of it, and the priests had not taken care to repair the breaches in time, so that they went worse and worse. Unworthy were those husbandmen to have this valuable vineyard let out to them upon such easy terms who could not afford to keep the winepress in due and tenantable repair, Mat 21:33. Justly did their great Lord sue them for this permissive waste, and by his judgments recover locum vastatum - for dilapidations (as the law speaks), when this neglected temple was laid even with the ground.

II. The king himself was (as it should seem) the first and forwardest man that took care for the repair of it. We do not find that the priests complained of it or that Jehoiada himself was active in it, but the king was zealous in the matter, 1. Because he was king, and God expects and requires from those who have power that they use it for the maintenance and support of religion, the redress of grievances, and reparation of decays, for the exciting and engaging of ministers to do their part and people theirs. 2. Because the temple had been both his nursery and his sanctuary when he was a child, in a grateful remembrance of which he now appeared zealous for the honour of it. Those who have experienced the comfort and benefit of religious assemblies will make the reproach of them their burden (Zep 3:18), the support of them their care, and the prosperity of them their chief joy.

III. The priests were ordered to collect money for these repairs, and to take care that the work was done. The king had the affairs of his kingdom to mind, and could not himself inspect this affair, but he employed the priests to manage it, the fittest persons, and most likely, one would think, to be hearty in it. 1. He gave them orders for the levying of the money of the dedicated things. They must not stay till it was paid in, but they must call for it where they knew it was due, in their respective districts, as redemption-money (by virtue of the law, Lev 27:2, Lev 27:3), or as a free-will offering, 2Ki 12:4. This they were to gather every man of his acquaintance, and it was supposed that there was no man but had acquaintance with some or other of the priests. Note, We should take the opportunity that God gives us of exciting those we have a particular acquaintance with to that which is good. 2. He gave them orders for laying out the money they had levied in repairing the breaches of the house, 2Ki 12:5.

IV. This method did not answer the intention, 2Ki 12:6. Little money was raised. Either the priests were careless, and did not call on the people to pay in their dues, or the people had so little confidence in the priests' management that they were backward to pay money into their hands; if they were distrusted without cause, it was the people's shame; if with, it was more theirs. But what money was raised was not applied to the proper use: The breaches of the house were not repaired; the priests thought it might serve as well as it had done, and therefore put off repairing from time to time. Church work is usually slow work, but it is a pity that churchmen, of all men, should be slow at it. Perhaps what little money they raised they thought it necessary to use for the maintenance of the priests, which must needs fall much short when ten tribes had wholly revolted and the other two were wretchedly corrupted.

V. Another method was therefore taken. The king had his heart much set upon having the breaches of the house repaired, 2Ki 12:7. His apostasy, at last, gives us cause to question whether he had as good an affection for the service of the temple as he had for the structure. Many have been zealous for building and beautifying churches, and for other forms of godliness, who yet have been strangers to the power of it. However, we commend his zeal, and blame him not for reproving even his tutor Jehoiada himself when he saw him remiss; and so convincing was his reproof that the priests owned themselves unworthy to be any longer employed, and consented to the taking of some other measures, and the giving up of the money they had received into other hands, 2Ki 12:8. It was honestly done, when they found they had not spirit to do it themselves, not to hinder other people from doing it. Another course was taken,

1. For raising money, 2Ki 12:9, 2Ki 12:10. The money was not paid into private hands, but put into a public chest, and then people brought it in readily and in great abundance, not only their dues, but their free-will offerings for so good a work. The high priest and the secretary of state counted the money out of the chest, and laid it by in specie for the use to which it was appropriated. When public distributions are made faithfully public contributions will be made cheerfully. The money that was given, (1.) Was dropped into the chest through a hole in the lid, past recall, to intimate that what has been once resigned to God must never be resumed. Every man, as he purposeth in his heart, so let him give. (2.) The chest was put on the right hand as they went in, which, some think, is alluded to in that rule of charity which our Saviour gives, Let not thy left hand know what thy right hand doeth. But, while they were getting all they could for the repair of the temple, they did not break in upon that which was the stated maintenance of the priests, 2Ki 12:16. The trespass-money and the sin-money (which were given to them by that law, Lev 5:15, Lev 5:16) were reserved to them. Let not the servants of the temple be starved under colour of repairing the breaches of it.

2. For laying out the money that was raised.

(1.) They did not put it into the hands of the priests, who were not versed in affairs of this nature, having other work to mind, but into the hands of those that did the work, or at least had the oversight of it, 2Ki 12:11. Those were fittest to be entrusted with this business whose employment lay that way. Tractant fabrilia fabri - Every artist has his trade assigned; but let not those who are called to war the holy warfare entangle themselves in the affairs of this life. Those that were thus entrusted did the business, [1.] Carefully, purchasing materials and paying workmen, 2Ki 12:12. Business is done with expedition when those are employed in it that understand it and know which way to go about it. [2.] Faithfully; such a reputation they got for honesty that there was no occasion to examine their bills or audit their accounts. Let all that are entrusted with public money, or public work, learn hence to deal faithfully, as those that know God will reckon with them, whether men do or no. Those that think it is no sin to cheat the government, cheat the country, or cheat the church, will be of another mind when God shall set their sins in order before them.

(2.) They did not lay it out in ornaments for the temple, in vessels of gold or silver, but in necessary repairs first (2Ki 12:13), whence we may learn, in all our expenses to give that the preference which is most needful, and, in dealing for the public, to deal as we would for ourselves. After the repairs were finished we find the overplus turned into plate for the service of the temple, 2Ch 24:14.

Keil-Delitzsch: 2Ki 12:4-5

(5-17). Repairing of the temple (cf. 2Ch 24:5-14). - 2Ki 12:4, 2Ki 12:5. That the temple, which had fallen into ruins, might be restored, Joash ordered the priests to collect all the money of the consecrated gifts, that was generally brought into the house of the Lord, and to effect therewith all the repairs that were needed in the temple. The general expression הקּדשׁים כּסף , money of the holy gifts, i.e., money derived from holy gifts, is more specifically defined by וגו עובר כּסף , according to which it consisted of three kinds of payments to the temple: viz., (1) עובר כּסף , i.e., money of persons mustered (or numbered in the census); עובר is an abbreviated expression for הפּקדים העובר , "he who passes over to those who are numbered"(Exo 30:13), as it has been correctly interpreted by the Chald., Rashi, Abarb., and others; whereas the explanation "money that passes"(Luther), or current coin, which Thenius still defends, yields not suitable sense, since it is impossible to see why only current coin should be accepted, and not silver in bars of vessels, inasmuch as Moses had accepted gold, silver, copper, and other objects of value in natura , for the building of the tabernacle (Exo 24:2-3; Exo 35:5; Exo 36:5-6). The brevity of the expression may be explained from the fact, that עובר כּסף had become a technical term on the ground of the passage in the law already cited. The objection raised by Thenius, that the explanation adopted would be without any parallel, would, if it could be sustained, also apply to his own explanation "current money,"in which עובר is also taken as an abbreviation of לסּהר עבר לסּ in Gen 23:16. There is still less ground for the other objection, that if עובר כּסף denoted one kind of temple-revenue, כּל or אישׁ would necessarily have been used. (2) ערכּו ... אישׁ , "every kind of souls' valuation money;" אישׁ is more precisely defined by ערכּו , and the position in which it stands before כּסף resembles the בּתרו in Gen 15:10 -literally, soul money of each one's valuation. Thenius is wrong in his interpretation, "every kind of money of the souls according to their valuation,"to which he appends the erroneous remark, that אישׁ is also used in Zec 10:1 and Joe 2:7 in connection with inanimate objects as equivalent to כּל . ערכּו ... אישׁ , every kind of valuation, because both in the redemption of the male first-born (Num 18:15-16) and also in the case of persons under a vow a payment had to be made according to the valuation of the priest. (3) "All the money that cometh into any one's mind to bring into the house of the Lord,"i.e., all the money which was offered as a free-will offering to the sanctuary. This money the priests were to take to themselves, every one from his acquaintance, and therewith repair all the dilapidations that were to be found in the temple. In the Chronicles the different kinds of money to be collected for this purpose are not specified; but the whole is embraced under the general expression "the taxes of Moses the servant of God, and of the congregation of Israel, to the tent of the testimony,"which included not only the contribution of half a shekel for the building of the temple, which is prescribed in Exo 30:12., but also the other two taxes mentioned in this account.

(Note: There is no ground either in the words or in the facts for restricting the perfectly general expression "taxes of Moses and of the congregation of Israel"to the payment mentioned in Exo 30:12, as Thenius and Bertheau have done, except perhaps the wish to find a discrepancy between the two accounts, for the purpose of being able to accuse the chronicler, if not of intentional falsification, as De Wette does, at any rate of perverting the true state of the case. The assertion of Thenius, that the yearly payment of half a shekel, which was appointed in the law and regarded as atonement-money, appears to be directly excluded in our text, is simply founded upon the interpretation given to עובר כּסף as current money, which we have already proved to be false.)

Again, according to 2Ki 12:7 of the Chronicles, Joash gave the following reason for his command: "For Athaliah, the wicked woman, and her sons have demolished the house of God, and all the dedicated gifts of the house of Jehovah have they used for the Baals."We are not told in what the violent treatment of demolition ( פּרץ ) of the temple by Athaliah had her sons consisted. The circumstance that considerable repairs even of the stonework of the temple were required in the time of Joash, about 130 or 140 years after it was built, is quite conceivable without any intentional demolition. And in no case can we infer from these words, as Thenius has done, that Athaliah or her sons had erected a temple of Baal within the limits of the sanctuary. The application of all the dedicatory offerings of the house of Jehovah to the Baals, involves nothing more than that the gifts which were absolutely necessary for the preservation of the temple and temple-service were withdrawn from the sanctuary of Jehovah and applied to the worship of Baal, and therefore that the decay of the sanctuary would necessarily follow upon the neglect of the worship.

Constable: 2Ki 9:30--18:1

C. The Second Period of Antagonism 9:30-17:41

The kingdoms of Israel and Judah continued without an alliance between them for the rest of the time the Northern Kingdom existed. This period began with Jehu's accession to the throne in 841 B.C. and continued until the Assyrian captivity of the Northern Kingdom in 722 B.C.

Constable: 2Ki 11:21--13:1

3. Jehoash's good reign in Judah 11:21-12:21

With the beginning of Jehoash's reign Judah began to enjoy over 100 years of consecutive leadership by four men whom the writer of Kings judged good. None of these four (Jehoash, Amaziah, Azariah, and Jotham) was as good for Judah as Asa and Jehoshaphat had been or as Hezekiah or Josiah would be. Nevertheless together they provided the longest continuous span of God-approved leadership in Judah's history.

Constable: 2Ki 12:4-16

Jehoash's restoration of the temple 12:4-16

This was the first such project the writer recorded in Kings. Later Hezekiah and Josiah also repaired the temple. Until now temple expenses came out of the royal treasury, but Josiah moved this obligation into the private sector.⁷⁶ Jehoash's original plan was to use part of the money that the people contributed for the maintenance of the priesthood to pay for the restoration (cf. Exod. 30:11-16; Lev. 27; Num. 30). Apparently the priests did not cooperate with this plan, perhaps out of selfishness. Consequently the king adopted a completely freewill offering approach and appointed other men to supervise its administration. This plan proved effective. Many other ancient Near Eastern governments used this approach to maintaining their temples at this time.⁷⁷ The administrators of the program proved trustworthy. Integrity returned to Judah partially when the people rededicated themselves to Yahweh (11:17).

Guzik: 2Ki 12:1-21

2 Kings 12 - The Reign of King Jehoash over Judah

Joash and Jehoash are simply variant spellings of the same name.

A. Jehoash repairs the temple.

1. (1-3) A summary of the reign of Jehoash.

In the seventh year of Jehu, Jehoash became king, and he reigned forty years in Jerusalem. His mother's name was Zibiah of Beersheba. Jehoash did what was right in the sight of the LORD all the days in which Jehoiada the priest instructed him. But the high places were not taken away; the people still sacrificed and burned incense on the high places.

a. He reigned forty years in Jerusalem: This was a long and mostly blessed reign. Jehoash fell short of full commitment and complete godliness, but he did advance the cause of God in the kingdom of Judah.

b. Jehoash did what was right in the sight of the LORD all the days in which Jehoiada the priest instructed him: This implies that when Jehoiada died, Jehoash no longer did what was right in the sight of the LORD. 2 Chronicles 24:15-23 tells us that he turned to idolatry when Jehoiada died, and judgment followed.

i. "After the death of the godly high priest, Jehoash fell into the hands of godless advisors who turned his heart to Canaanite practices." (Patterson and Austel)

c. The high places were not taken away: This indicates that Jehoash implemented a half-way reformation and not a total reforming of Israel's worship. He did not take on the more difficult job of removing the high places.

i. "The people were so fondly and strangely addicted to the high places, that the foregoing kings, though men of riper years, and great power and courage, and finally settled in their thrones, could not take them away; and therefore it is not strange if Jehoiada could not now remove them." (Poole)

2. (4-5) Jehoash makes a decree regarding the repair of the temple.

And Jehoash said to the priests, "All the money of the dedicated gifts that are brought into the house of the LORD; each man's census money, each man's assessment money; and all the money that a man purposes in his heart to bring into the house of the LORD, let the priests take it themselves, each from his constituency; and let them repair the damages of the temple, wherever any dilapidation is found."

a. All the money of the dedicated gifts: There was a regular income coming into the temple from several different sources. King Jehoash wanted to put that money towards a particular purpose.

i. This money was received in three ways:

· Each man's census money: This was the half shekel each Israelite older than the age of twenty had to pay every year (Exodus 20:13).

· Each man's assessment money: "That is, literally, 'each man the money of his souls of his estimating.' This was a kind of property tax based on the personal assessment of each individual (Leviticus 27:2)." (Dilday)

· All the money that a man purposes in his heart to bring into the house of the LORD: These were freely given offerings over and above the required donations.

ii. "All these sources had ever been in some measure open, but instead of repairing the dilapidations in the Lord's house, the priests and the Levites had converted the income to their own use." (Clarke) King Joash, working through the priests, corrected this problem.

b. Let them repair the damages of the temple: It was natural for Joash to have a high regard for the condition of the temple, because it was his home as a young boy.

i. The temple needed restoration because it was vandalized by Athaliah and her sons (2 Chronicles 24:7).

3. (6-13) Money is gathered for the rebuilding work.

Now it was so, by the twenty-third year of King Jehoash, that the priests had not repaired the damages of the temple. So King Jehoash called Jehoiada the priest and the other priests, and said to them, "Why have you not repaired the damages of the temple? Now therefore, do not take more money from your constituency, but deliver it for repairing the damages of the temple." And the priests agreed that they would neither receive more money from the people, nor repair the damages of the temple. 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 comes into the house of the LORD; and the priests who kept the door put there all the money brought into the house of the LORD. So it was, whenever they saw that there was much money in the chest, that the king's scribe and the high priest came up and put it in bags, and counted the money that was found in the house of the LORD. Then they gave the money, which had been apportioned, into the hands of those who did the work, who had the oversight of the house of the LORD; and they paid it out to the carpenters and builders who worked on the house of the LORD, and to masons and stonecutters, and for buying timber and hewn stone, to repair the damage of the house of the LORD, and for all that was paid out to repair the temple. However there were not made for the house of the LORD basins of silver, trimmers, sprinkling-bowls, trumpets, any articles of gold or articles of silver, from the money brought into the house of the LORD.

a. By the twenty-third year of King Jehoash, that the priests had not repaired the damages of the temple: Building projects take a long time, and renovating an old building is almost always more difficult and expensive than building a new one. Nevertheless, it appears that King Jehoash had to wait a very long time until the damages of the temple were repaired. The work was going far too slow.

i. "In what year Jehoash gave the orders for these repairs, we cannot tell; but the account here plainly intimates that they had been long given, and that nothing was done, merely through the inactivity and negligence of the priests." (Clarke)

b. The priest took a chest, bored a hole in its lid, and set it beside the altar: Under the direction of King Jehoash, the priests gave the people the opportunity to give. Even willing givers should be given an opportunity.

i. "Then he placed a collection chest in a strategic location on the right side of the altar, giving the repair project a high priority and a corresponding high visibility." (Dilday)

c. Now therefore, do not take more money from your constituency, but deliver it for repairing the damages of the temple: King Joash got to the heart of the problem - the building project was plagued by poor administration and financial mismanagement. Through Jehoiada the priest, he implemented a system where the money would be set aside, saved, and then wisely spent for the repair and refurbishing of the temple.

i. "When the people were assured that the money would really be used for the purpose for which it was given, they responded generously and so similar arrangements were continued by Josiah (2 Kings 22:3-7)." (Wiseman)

ii. "So successful had been the king's program and so well did all concerned carry out their duties that there was even money left over for the provision of sacred vessels for the sanctuary service (2 Chronicles 24:14)." (Patterson and Austel)

4. (14-16) The temple is repaired.

But they gave that to the workmen, and they repaired the house of the LORD with it. Moreover they did not require an account from the men into whose hand they delivered the money to be paid to workmen, for they dealt faithfully. The money from the trespass offerings and the money from the sin offerings was not brought into the house of the LORD. It belonged to the priests.

a. Moreover they did not require an account from the men into whose hand they delivered the money: Through good administration of the project, they were able to find men who could be trusted to use the money wisely and honestly. The project was previously stalled, not because of a lack of money, but because of poor money management.

b. It belonged to the priests: The point is made that the project succeeded without taking anything away from the priests. The temple was not repaired and refurbished at their expense; they still received money from the trespass offerings and from the sin offerings.

B. The decline of King Jehoash.

1. (17-18) King Jehoash pays King Hazael of Syria tribute money to avoid an attack against Jerusalem.

Hazael king of Syria went up and fought against Gath, and took it; then Hazael set his face to go up to Jerusalem. And Jehoash king of Judah took all the sacred things that his fathers, Jehoshaphat and Jehoram and Ahaziah, kings of Judah, had dedicated, and his own sacred things, and all the gold found in the treasuries of the house of the LORD and in the king's house, and sent them to Hazael king of Syria. Then he went away from Jerusalem.

a. Then Hazael set his face to go up to Jerusalem: At this time, the kingdom of Syria attacked Judah with an inferior army, but God used them as an instrument of judgment against the disobedient Joash. King Joash was wounded in a battle outside of Jerusalem.

i. 2 Chronicles 24:23-24 tells the story: So it happened in the spring of the year that the army of Syria came up against him; and they came to Judah and Jerusalem, and destroyed all the leaders of the people from among the people, and sent all their spoil to the king of Damascus. For the army of the Syrians came with a small company of men; but the LORD delivered a very great army into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash.

b. And Jehoash king of Judah took all the sacred things . . . and sent them to Hazael king of Syria: Instead of trusting God, Jehoash traded prior blessing - the sacred treasures of the temple - to protect his capital and kingdom against the attacking Syrians.

i. He was in a difficult place: Wounded, with an attacking and successful army bearing down on Jerusalem. He found it hard to trust God in this difficult place because he stopped trusting God in easier circumstances long before.

2. (19-21) The assassination of Joash.

Now the rest of the acts of Joash, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And his servants arose and formed a conspiracy, and killed Joash in the house of the Millo, which goes down to Silla. For Jozachar the son of Shimeath and Jehozabad the son of Shomer, his servants, struck him. So he died, and they buried him with his fathers in the City of David. Then Amaziah his son reigned in his place.

a. Now the rest of the acts of Joash: There is no record of repentance on Joash's part. He never came back to or fulfilled his bright early promise.

i. "O how few of the few who begin to live to God continue unto the end!" (Clarke)

b. His servants arose and formed a conspiracy, and killed Joash: This is startling, and shows that the blessing of God long before vanished from the compromised king who began so well, but failed to finish well.

i. "The murder of Joash by his officials or servants implies that it may have been the result of disaffection following the defeat by Hazael." (Wiseman)

ii. "So disobedience brings its own bitter reward, and what God's people sow they always, in some way or another, reap. Joash abundantly deserved his inglorious and terrible end." (Knapp)

iii. "Thus ended a reign full of promise and hope in the beginning, but profligate, cruel, and ruinous in the end. Never was the hand of God's justice more signally stretched out against an apostate king and faithless people, than at this time." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 2 Kings (Outline)

• MOAB REBELS. (2Ki 1:1)
• AHAZIAH'S JUDGMENT BY ELIJAH. (2Ki 1:2-8)
• ELIJAH BRINGS FIRE FROM HEAVEN ON AHAZIAH'S MESSENGERS. (2Ki 1:9-16)
• AHAZIAH DIES, AND IS SUCCEEDED BY JEHORAM. (2Ki 1:17-18)
• ELIJAH DIVINES JORDAN. (2Ki 2:1-10)
• HE IS TAKEN UP TO HEAVEN IN A CHARIOT OF FIRE. (2Ki 2:11-18)
• ELISHA HEALS THE WATERS. (2Ki 2:19-25)
• JEHORAM'S EVIL REIGN OVER ISRAEL. (2Ki 3:1-3)
• MESHA, KING OF MOAB, REBELS. (2Ki 3:4-5)
• ELISHA PROMISES WATER AND VICTORY OVER MOAB. (2Ki. 3:6-24)
• ELISHA AUGMENTS THE WIDOW'S OIL. (2Ki 4:1-7)
• PROMISES A SON TO THE SHUNAMMITE. (2Ki 4:8-17)
• RAISES HER DEAD SON. (2Ki. 4:18-37)
• PURIFIES DEADLY POTTAGE. (2Ki 4:38-41)
• SATISFIES A HUNDRED MEN WITH TWENTY LOAVES. (2Ki 4:42-44)
• NAAMAN'S LEPROSY. (2Ki 5:1-7)
• ELISHA SENDS HIM TO JORDAN, AND HE IS HEALED. (2Ki 5:8-15)
• ELISHA REFUSES NAAMAN'S GIFTS. (2Ki 5:15-19)
• GEHAZI, BY A LIE, OBTAINS A PRESENT, BUT IS SMITTEN WITH LEPROSY. (2Ki 5:20-27)
• ELISHA CAUSES IRON TO SWIM. (2Ki 6:1-7)
• DISCLOSES THE KING OF SYRIA'S COUNSEL. (2Ki 6:8-17)
• HIS ARMY SMITTEN WITH BLINDNESS. (2Ki 6:18-23)
• BEN-HADAD BESIEGES SAMARIA. (2Ki 6:24-33)
• ELISHA PROPHESIES INCREDIBLE PLENTY IN SAMARIA. (2Ki. 7:1-16)
• THE UNBELIEVING LORD TRODDEN TO DEATH. (2Ki 7:17-20)
• THE SHUNAMMITE'S LAND RESTORED. (2Ki 8:1-6)
• HAZAEL KILLS HIS MASTER, AND SUCCEEDS HIM. (2Ki 8:7-15)
• JEHORAM'S WICKED REIGN. (2Ki 8:16-23)
• AHAZIAH SUCCEEDS HIM. (2Ki 8:24)
• JEHU IS ANOINTED. (2Ki. 9:1-23)
• AHAZIAH IS SLAIN. (2Ki 9:27-35)
• JEZEBEL EATEN BY DOGS. (2Ki 9:36-37)
• JEHU CAUSES SEVENTY OF AHAB'S CHILDREN TO BE BEHEADED. (2Ki. 10:1-17)
• HE DESTROYS THE WORSHIPPERS OF BAAL. (2Ki 10:18-29)
• JEHOASH SAVED FROM ATHALIAH'S MASSACRE. (2Ki 11:1-3)
• HE IS MADE KING. (2Ki 11:4-12)
• ATHALIAH SLAIN. (2Ki 11:13-16)
• JEHOIADA RESTORES GOD'S WORSHIP. (2Ki 11:17-20)
• JEHOASH REIGNS WELL WHILE JEHOIADA LIVED. (2Ki. 12:1-18)
• HE IS SLAIN. (2Ki 12:19-21)
• JEHOAHAZ'S WICKED REIGN OVER ISRAEL. (2Ki 13:1-7)
• JOASH SUCCEEDS HIM. (2Ki. 13:8-25)
• AMAZIAH'S GOOD REIGN OVER JUDAH. (2Ki 14:1-6)
• HE SMITES EDOM. (2Ki 14:7)
• JOASH DEFEATS HIM. (2Ki 14:8-16)
• HE IS SLAIN BY A CONSPIRACY. (2Ki 14:17-20)
• AZARIAH SUCCEEDS HIM. (2Ki 14:21-22)
• JEROBOAM'S WICKED REIGN OVER ISRAEL. (2Ki 14:23-29)
• AZARIAH'S REIGN OVER JUDAH. (2Ki 15:1-7)
• ZECHARIAH'S REIGN OVER ISRAEL. (2Ki 15:8-16)
• MENAHEM'S REIGN. (2Ki 15:17-21)
• PEKAHIAH'S REIGN. (2Ki 15:22-24)
• PEKAH'S REIGN. (2Ki 15:27-31)
• JOTHAM'S REIGN OVER JUDAH. (2Ki 15:32-38)
• AHAZ' WICKED REIGN OVER JUDAH. (2Ki. 16:1-16)
• HE SPOILS THE TEMPLE. (2Ki 16:17-19)
• HOSHEA'S WICKED REIGN. (2Ki 17:1-6)
• SAMARIA TAKEN, AND ISRAEL FOR THEIR SINS CARRIED CAPTIVE. (2Ki. 17:7-41)
• HEZEKIAH'S GOOD REIGN. (2Ki 18:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 18:4-37)
• SENNACHERIB BESIEGES JERUSALEM. (2Ki. 18:17-37)
• HEZEKIAH IN DEEP AFFLICTION. (2Ki 19:1-5)
• COMFORTED BY ISAIAH. (2Ki 19:6-7)
• SENNACHERIB SENDS A BLASPHEMOUS LETTER TO HEZEKIAH. (2Ki 19:8-13)
• HEZEKIAH'S PRAYER. (2Ki. 19:14-34)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ki 19:35-36)
• SENNACHERIB SLAIN. (2Ki 19:37)
• HEZEKIAH'S LIFE LENGTHENED. (2Ki 20:1-7)
• THE SUN GOES TEN DEGREES BACKWARD. (2Ki 20:8-20)
• MANASSEH'S WICKED REIGN, AND GREAT IDOLATRY. (2Ki. 21:1-18)
• AMON'S WICKED REIGN. (2Ki 21:19-26)
• JOSIAH'S GOOD REIGN. (2Ki 22:1-2)
• HE PROVIDES FOR THE REPAIR OF THE TEMPLE. (2Ki 22:3-7)
• HILKIAH FINDS THE BOOK OF THE LAW. (2Ki 22:8-15)
• JOSIAH CAUSES THE LAW TO BE READ. (2Ki 23:1-3)
• HE DESTROYS IDOLATRY. (2Ki. 23:4-28)
• JEHOIAKIM PROCURES HIS OWN RUIN. (2Ki 24:1-7)
• JEHOIACHIN SUCCEEDS HIM. (2Ki 24:8-9)
• JERUSALEM TAKEN. (2Ki 24:10-16)
• ZEDEKIAH'S EVIL REIGN. (2Ki 24:17-20)
• JERUSALEM AGAIN BESIEGED. (2Ki 25:1-3)
• ZEDEKIAH TAKEN. (2Ki. 25:4-30)

TSK: 2 Kings (Book Introduction)

The events detailed in these books (Kings) are highly interesting and important. The account of the wisdom, magnificence, and extended commerce of Solomon; the rash and impolitic conduct of Rehoboam; the disobedient prophet; the widow of Zarephath; Elijah and the prophets of Baal; Ben-hadad’s pride and defeat; Elijah’s assumption into heaven; Elisha’s succession to his ministry, and the series of illustrious miracles he performed; the panic flight of the Syrians; the history of Ben-hadad and Hazael; and the predicted death of Ahab and Jezebel, and their children, are all pregnant with instruction, and have furnished themes for frequent dissertation. We perceive in these impressive histories the characters and qualities of men painted with the utmost fidelity, and the attributes of God displayed with great effect. we contemplate the exact accomplishment of God’s promises and threatenings, the wisdom of his dispensations, and the mingled justice and mercy of his government. The particulars and circumstances are sketched out with a brief and lively description, and the imagination lingers with pleasure in filling up the striking outlines presented to our view. The authenticity of these books is attested by the prophecies they contain, which were subsequently fulfilled; by the citation of our Saviour and his Apostles; by their universal reception by the Jewish and Christian churches; and by the corresponding testimonies of profane authors and ancient sculptures.

TSK: 2 Kings 12 (Chapter Introduction)

Overview

2Ki 12:1, Jehoash reigns well all the days of Jehoiada; 2Ki 12:4, He gives order for the repair of the temple; 2Ki 12:17, Hazael is diverted from Jerusalem by a present of the hallowed treasures; 2Ki 12:19, Jehoash being slain, Amaziah succeeds him.

Poole: 2 Kings 12 (Chapter Introduction)

KINGS Chapter 12

Jehoash reigneth well all the days of Jehoiada: he giveth order for the repair of the temple, 2Ki 12:1-16 . He diverteth Hazael from Jerusalem by a present of the hallowed treasures: he is slain by his servants: Amaziah suceedeth him, 2Ki 12:17-21 .

MHCC: 2 Kings 12 (Chapter Introduction)

(v. 1-16) Jehoash orders the repair of the temple.

(2Ki 12:17-21) He is slain by his servants.

Matthew Henry: 2 Kings (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Kings

This second book of the Kings (which the Septuagint, numbering from Samuel, called the fourth ) is a continuation of the former book; and, some think, might better have been made to begin with the fifty-first verse of the foregoing chapter, where the reign of Ahaziah begins. The former book had an illustrious beginning, in the glories of the kingdom of Israel, when it was entire; this has a melancholy conclusion, in the desolations of the kingdoms of Israel first, and then of Judah, after they had been long broken into two: for a kingdom divided against itself cometh to destruction. But, as Elijah's mighty works were very much the glory of the former book, towards the latter end of it, so were Elisha's the glory of this, towards the beginning of it. These prophets out-shone their princes; and therefore, as far as they go, the history shall be accounted for in them. Here is, I. Elijah fetching fire from heaven and ascending in fire to heaven, ch. 1 and 2. II. Elisha working many miracles, both for prince and people, Israelites and foreigners, ch. 3-7. III. Hazael and Jehu anointed, the former for the correction of Israel, the latter for the destruction of the house of Ahab and the worship of Baal, ch. 8-10. IV. The reign of several of the kings, both of Judah and Israel, ch. 11-16. V. The captivity of the ten tribes, ch. 17. VI. The good and glorious reign of Hezekiah, ch. 18-20. VII. Manassah's wicked reign, and Josiah's good one, ch. 21-23. VIII. The destruction of Jerusalem by the king of Babylon, ch. 24 and 25. This history, in the several passages of it, confirms that observation of Solomon, That righteousness exalts a nation, but sin is the reproach of any people.

Matthew Henry: 2 Kings 12 (Chapter Introduction)

This chapter gives us the history of the reign of Joash, which does not answer to that glorious beginning of it which we had an account of in the foregoing chapter; he was not so illustrious at forty years old as he was at seven, yet his reign is to be reckoned one of the better sort, and appears much worse in Chronicles (2 Chr. 24) than it does here, for there we find the blood of one of God's prophets laid at his door; here we are only told, I. That he did well while Jehoiada lived (2Ki 12:1-3). II. That he was careful and active to repair the temple (2Ki 12:4-16). III. That after a mean compact with Hazael (2Ki 12:17, 2Ki 12:18) he died ingloriously (2Ki 12:19-21).

Constable: 2 Kings (Book Introduction)

Introduction

Second Kings continues the narrative begun in 1 Kings. It opens with the translation of godly Elijah to heaven and closes with the transportation of the ungodly Jews to Babylon. For discussion of title, writer, date, and scope of 2 Kings, see the introductory section in my notes on 1 Kings.

Message¹

Second Kings is a sequel to 1 Kings. First Kings covers about one and a half centuries and 2 Kings about three centuries. In both books the two thrones are in view: the earthly and the heavenly.

First Kings emphasizes the facts of these thrones. The earthly throne consistently failed, but the heavenly throne consistently prevailed. Second Kings emphasizes the consequences that result from each of these situations. Its major value is its revelation of the failure of man and the victory of God.

The failure of man comes through the content of this book, but the victory of God comes through the pre-exilic prophets who wrote during the three centuries covered in 2 Kings. These prophets were Hosea, Amos, and Jonah in Israel. In Judah they were Isaiah, Jeremiah, Micah, Nahum, Habakkuk, and Zephaniah.

Notice first the revelation of this book concerning human failure.

The reason the nations failed was the people lost their vision of Yahweh. We can see this quite clearly in the attitudes and actions of the kings. Most of the kings were evil because they had no vision of the throne in heaven. They did not appreciate their position under God. A few of them were good, but even these fell short of the standard of devotion to God that David had set. Some of them conducted reforms, but none of them removed the places of pagan worship in the land (the "high places"). Essentially they conducted state business with little concern for God. Idolatry and foreign alliances are the evidence that the people lacked a vision of God. Another evidence of this is the people's inability to perceive their national setbacks as divine discipline. The prophets were constantly trying to help the people see this.

The method by which the nations failed was the people forgot their national vocation. They developed, on the one hand, an improper exclusiveness. They did not believe God could have any pity or mercy on any other people but themselves. Jonah demonstrated this attitude. On the other hand, they failed to be exclusive as God meant them to be. They formed alliances with other nations contrary to God's will. God intended His people to be a blessing to all other people and to trust in Him alone. The people not only lost their vision of God, they also lost their vision of their own vocation as a unique nation in the world (Exod. 19:5).

The evidence that the nations failed was the people lost their spiritual sensitivity. It is amazing but true that the ministry of the writing prophets that occupies so much space in the Old Testament was very ineffective in their own day (e.g., Isa. 53:1). The religious reformations that did take place were fairly superficial (cf. 2 Kings 22:8-20). When Hezekiah began his reform it took 16 days simply to carry the accumulated rubbish out of the temple (2 Chron. 29:17). In Josiah's day not even one copy of the Law was available until someone discovered one among the debris in the temple. When the people heard it read they were completely unfamiliar with it (2 Chron. 34:14-21).

Notice too in this book the revelation concerning the victory of God. There is much evidence of this as well.

The reason for God's victory is traceable to His promise, with an oath, to bless Abraham's descendants (Gen. 22:16-18). He will allow nothing to keep Him from fulfilling that promise. His covenant with Abraham underlies all of His dealings with the Israelites that this book documents. Remember that the Davidic Covenant grew out of the Abrahamic Covenant. God's covenants rested on His love.

The method by which God accomplished victory was by using the prophets as His messengers to communicate with His people and by using direct intervention to control their history.

The evidence of God's victory is the continued existence of the physical seed of Abraham. The Jews still exist today. Arnold Toynbe, the historian, called the Jews a fossil race. God has preserved them to fulfill His purposes on the earth. So even though they failed Him, He has not failed them.

I would summarize the message of 2 Kings, therefore, as follows. Though people fail God, God will not fail people. This is foundational to the doctrine of eternal security that the New Testament expounds more fully.

The main reason the Israelites failed God was they lost sight of Him. Proverbs 29:18 says, "Where there is no vision (of God) the people cast off restraint." When people lose sight of God their ideals deteriorate. They turn to idolatry to fill the vacuum left by God's absence. Also, their purposes suffer defeat. They do not achieve fulfillment or realize their destiny. Furthermore their consciences become dead. They become unresponsive to the Word of God. You have a high calling. Point people to God.

On the other hand, God will never fail humanity (Isa. 42:1, 4). The man who said this, Isaiah, could do so because He did not lose sight of God. His vision of God was clear and great (Isa. 1:1; 6:1). It enabled him to maintain confidence in the throne in heaven when the throne on earth was failing terribly (Isa. 40:27-31). Is your confidence in God? Many evangelicals are wringing their hand in distress because the Christian cause seems to be suffering in America. God is still on His throne.

If we are to serve our generation faithfully, we must see God. When we do, we will find inspiration in the certainty of His ultimate victory. How can we keep God in our view? Read the Word daily. Pray. Bring Him into all your decisions, your worries, your fears. Do not lose sight of Him for one day. Do not forget your vocation in life (Matt. 28:19-20). Ask God to keep you spiritually sensitive.

Constable: 2 Kings (Outline)

Outline

(Continued from notes on 1 Kings)

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

4. Jehoram's evil reign in Israel 2:1-8:15

5. Jehoram's evil reign in Judah 8:16-24

6. Ahaziah's evil reign in Judah 8:25-9:29

C. The second period of antagonism 9:30-17:41

1. Jehu's evil reign in Israel 9:30-10:36

2. Athaliah's evil reign in Judah 11:1-20

3. Jehoash's good reign in Judah 11:21-12:21

4. Jehoahaz's evil reign in Israel 13:1-9

5. Jehoash's evil reign in Israel 13:10-25

6. Amaziah's good reign in Judah 14:1-22

7. Jeroboam II's evil reign in Israel 14:23-29

8. Azariah's good reign in Judah 15:1-7

9. Zechariah's evil reign in Israel 15:8-12

10. Shallum's evil reign in Israel 15:13-16

11. Menahem's evil reign in Israel 15:17-22

12. Pekahiah's evil reign in Israel 15:23-26

13. Pekah's evil reign in Israel 15:27-31

14. Jotham's good reign in Judah 15:32-38

15. Ahaz's evil reign in Judah ch. 16

16. Hoshea's evil reign in Israel 17:1-6

17. The captivity of the Northern Kingdom 17:7-41

III. The surviving kingdom chs. 18-25

A. Hezekiah's good reign chs. 18-20

1. Hezekiah's goodness 18:1-12

2. Sennacherib's challenge to Hezekiah 18:13-37

3. Yahweh's immediate encouragement 19:1-13

4. Hezekiah's prayer 19:14-19

5. Yahweh's answer 19:20-37

6. Hezekiah's illness and recovery 20:1-11

7. The prophecy of Babylonian captivity 20:12-19

8. Hezekiah's death 20:20-21

B. Manasseh's evil reign 21:1-18

C. Amon's evil reign 21:19-26

D. Josiah's good reign 22:1-23:30

1. Josiah's goodness 22:1-2

2. Josiah's reforms 22:3-23:27

3. Josiah's death 23:28-30

E. Jehoahaz's evil reign 23:31-35

F. Jehoiakim's evil reign 23:36-24:7

G. Jehoiachin's evil reign 24:8-17

H. Zedekiah's evil reign 24:18-25:7

I. The captivity of the Southern Kingdom 25:8-30

Constable: 2 Kings

2 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Kings (Book Introduction)

THE FOURTH BOOK OF KINGS.

INTRODUCTION.

This Book brings us to the conclusion of the kingdom of Israel, (chap. xvii.) and to the captivity of Juda, at Babylon, chap. xxv. We behold some virtuous princes reigning over the two tribes [of Juda and Benjamin], while the ten were uniformly governed by men of perverse morals. (Worthington) --- Yet there were some who adhered to the Lord in both kingdoms. David and his descendants (Haydock) occupy the throne near 480 years; and, after the captivity, continue in some degree of honour till the coming of Christ. (Worthington) --- But various families rule over Israel; some by usurpation, (Haydock) others by God's appointment: who thus chooses to chastise the wicked. He still watches over his Church, and sends his prophets for the instruction of all. (Worthington) --- We have enquired in the preface of the former Book, who composed this. (Haydock) --- The kingdom of Israel subsists about 250, (Worthignton) or 254 years. This Book contains the transactions of 308 years. (Calmet) --- But the chronology is extremely perplexed. To the sixth year of Ezechias, when Israel was led away captive, the kingdom of Juda seems to have lasted 260, and that of Israel only 241 years, though they both commenced at the same period. The errors regard the kings of Isreal, according to Houbigant, who would assign the following years to the respective kings of Juda and Israel. 1. Of Juda: Solomon, 40; Roboam, 17; Abiam, 3; Asa, 41, Josaphat, 25; Joram, 8; Ochozias, 1; (the same is said to have begun to reign in the preceding year, the 11th of Joram, 4 Kings ix. 29, incorrectly) Athalia, 6; Joas, 40; Amasias, 29p; (he reigns 15 after the death of Joas, king of Isreal) Azarias, 52; Joatham, 16; Achaz, 16; Ezechias, 6; in which year, the three hundredth from the commencement of Solomon's reign, and the two hundred and sixtieth of the kingdom of Juda, Samaria was taken. 2. The kings of Israel: Jeroboam, 22; Nadab, 2; Baasa, 24; Ela, 2; Zambri, 7 days; Amri, 12; Achab, 22; Ochozias, 2; Joram, 12; Jehu, 28; Joachaz, 17; Joas, 16; Jeroboam, 41; Zacharias, 10½; (in the text 10 is omitted.; Haydock) Sellum, 1 month; Manahem, 10; Phaceia, 2; Phacee, 30; (in the text, 20.; Haydock) Osee, 9; in all, 261½ years, (Houbigant, Chron. Sac.) or 261 years and 7 months. The variation of 19 months, which still appears, may be owing to some of the years being incomplete. (Haydock) --- 3. After a reign of 28 years over Juda, Ezechias is succeeded by Manasses, who reigns 55: Amon, 2; Josias, 31; Joachaz, a few months; Eliacim, or Joakim, 11; Joachin, Conias, or Jechonias, had reigned ten years with his father. After three months and ten days reigning alone, he is led away to Babylon with part of the people. Matthanias, or Sedecias, is appointed in his stead; but proving refractory, is also, after nine years, deprived of his sight, and conducted with 832 of his subjects to Babylon. Nabuchodonosor had already led away 3023, under Joachin. After the death of Godolias, who was left to govern the miserable remains of the people, the year of the world 3417, he made 745 more captives, and thus an end was put to the kingdom of Juda. The scourge had been retarded for some time, by the repentance of Manasses, and the prayers of the prophets. (Calmet)

Gill: 2 Kings (Book Introduction)

INTRODUCTION TO 2 KINGS

This, and the preceding book, are properly but one book divided into two parts, because of the size of it, as the book of Samuel; it is a continuation of the history of the kings of Israel and Judah; and for a further account of it the reader is referred to the title of the preceding book.

Gill: 2 Kings 12 (Chapter Introduction)

INTRODUCTION TO 2 KINGS 12

In this chapter some account is given of the reign of Jehoash, that it was long, and the beginning of it good, during the life of Jehoiada, 2Ki 12:1 how urgent he was to have the temple repaired, and what methods were taken for that purpose, 2Ki 12:4, how meanly, as well as impiously, he behaved, when the king of Syria was about to come up to Jerusalem and besiege it, 2Ki 12:17, and the chapter is closed with an account of his death, and the manner of it, 2Ki 12:19.