Chapter 12

1 Jehoash reigneth well all the days of Jehoiada. 4 He giveth order for the repair of the temple. 17 Hazael is diverted from Jerusalem by a present of the hallowed treasures. 19 Jehoash being slain by his servants, Amaziah succeedeth him.

1. Seventh year of Jehu. The account of the reign of Jehoash (or Joash; the two forms appear interchangeably [vs. 1, 2, 4, etc.; cf. vs. 19, 20; ch. 13:1, 10]) begins again with the usual formula.

2. Instructed him. See 2 Chron. 24:2.

3. Were not taken away. This situation had continued during the reigns of Asa (1 Kings 15:14) and Jehoshaphat (1 Kings 22:43), and certainly during the reigns of their successors Jehoram, Ahaziah, and Athaliah. The same situation continued during the reigns of Amaziah (2 Kings 14:4), Azariah (ch. 15:4), Jotham (ch. 15:35), and Ahaz (ch. 16:4). It was not till the time of Hezekiah that the high places were finally abolished (ch. 18:4). But after his death they were again restored by Manasseh (ch. 21:3). Thus in spite of the reigns of so many good kings in Judah, worship at the high places seems to have continued practically throughout the history of the southern kingdom. These high places were not necessarily idolatrous shrines. Before the building of the Temple by Solomon it was customary for the people to sacrifice in such high places (1 Kings 3:2). When Josiah destroyed the high places the priests who had formerly ministered there were not permitted to come up “to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread among their brethren” (2 Kings 23:9). At the time of Manasseh “the people did sacrifice still in the high places, yet unto the Lord their God only” (2 Chron. 33:17). Many of these high places, however, must have been centers of corrupt and idolatrous worship (see Lev. 26:30; Num. 22:41; 33:52; 1 Kings 13:33; 2 Kings 17:29; 2 Chron. 14:3; 34:3, 4).

4. Jehoash said. The move to restore the Temple appears to have been inaugurated not by Jehoiada the priest but by Jehoash the king. Jehoiada was very old at this time (see on ch. 11:4). Evidently the aged priest no longer possessed the vigor to bestir himself with many matters that were really of great importance, and it was thus left to the king to take the initiative in the restoration of the Temple.

All the money. Three different kinds of offerings are here referred to : (1) “The dedicated things.” Money from persons who had made vows to the Lord or who had dedicated certain animals or objects to Him (see Lev. 27:2–28). (2) “The money of every one that passeth the account.” That is, the money each individual was assessed. This was half a shekel, whether rich or poor (Ex. 30:13–15). (3) “The money that cometh into any man’s heart.” This consisted of freewill offerings.

5. To them. That is, to themselves. What is meant is that each priest was to take the money from those he was acquainted with. This was evidently to be done not only in Jerusalem but throughout the land.

Let them repair. That is, the priests were to have the supervision of the work.

6. Had not repaired. Probably some efforts at repair had been made before Jehoash had been on the throne 23 years, but if so, the work had gone on only halfheartedly and little had been accomplished.

7. Why repair ye not? An upbraiding of the priests for dereliction of duty in failing to complete the Temple repairs.

Receive no more money. What had evidently happened was that the priests were receiving the money and using it for themselves. The king now ordered that this be stopped, and that the money be handed over for the purpose for which it was intended—the repair of the Temple.

8. The priests consented. The matter was taken entirely out of the hands of the recreant priests. They gave their consent not to endeavor to collect further funds for this purpose, and to allow the work of repair to be directed by others.

9. Took a chest. This was at the direction of the king (2 Chron. 24:8).

Beside the altar. The altar of burnt offering, in the court. According to 2 Chron. 24:8, it was set “without at the gate of the house of the Lord.” Either these are two different descriptions of the same spot, or the chest was moved during the course of the collections.

10. The king’s scribe. This was an important officer of the court, who not only took care of the king’s correspondence but probably also managed the royal purse. The Assyrian sculptures portray scribes taking a record of the spoil brought in from foreign conquests. Since the scribe was responsible directly to the king, Jehoash was assured that the offerings for the Temple repair would henceforth be handled according to his directions.

High priest. This is the first time this title is used since the time of the Exodus and the conquest (Lev. 21:10; Num. 35:25; Joshua 20:6). The collaboration of the high priest with the king’s scribe in supervising these funds, provided a double check against any misuse.

Told. Heb.manah, literally, “to count,” “to number,” or “to assign.”

11. Being told. Heb. takan, “to estimate,” “to measure,” probably here in the sense of “to certify.” At this time coinage had not yet been introduced and precious metals went by weight.

13. Any vessels. During the work of repairing the Temple building no money was diverted for any other purpose, not even for the replacing of vessels for the Temple services. When the work was completed, the surplus was brought before the king and the chief priest, who directed that it be used for vessels for the house of the Lord (2 Chron. 24:14). The need for supplying new bowls, etc., arose because Athaliah had bestowed the dedicated articles of God’s house to Baalim (2 Chron. 24:7).

15. Dealt faithfully. This is a splendid testimony to the character of those chosen for this important responsibility. The same commendation is given to those who in the time of Josiah carried on a similar work of renovation (ch. 22:7). It is a sad commentary on the character of the priests who by their faithlessness had made this step necessary (see ch. 12:4–8).

16. The trespass money. See Lev. 5:15–18; Num. 5:6–8. According to the law of Moses these funds rightfully belonged to the priests and were given to them. When special funds were coming in for the Temple repairs, the priests were not deprived of their regular gifts. But when other funds were being brought in for another purpose, it was altogether unlawful for the priests to misapply those funds to their own selfish ends, and thus thwart the carrying out of vital projects. That cause prospers most which maintains the greatest degree of integrity, making possible confidence and liberality. Such a course provides means sufficient to carry out every necessary task.

17. Then Hazael. The events here mentioned took place not long after the repair of the Temple, which began in the 23d year of Jehoash’s reign (v. 6), the same year that Jehoahaz came to the throne in Israel (ch. 13:1). After the death of Jehoiada, Joash fell into sin, and brought upon himself the onslaughts of Hazael (2 Chron. 24:15–25).

Gath. Hazael reached this Philistine city probably via Beth-shan, the Jezreel Valley, and the coastal plain; hence he must have mastered the northern kingdom of Israel (see ch. 13:3). Gath, so far from Syria, must have reverted soon to Philistine control. Later Azariah of Judah broke down the wall of Gath (2 Chron. 26:6). The site of the city is uncertain. Most scholars have favored ФAraq elРMenshiyeh, at the modern Kiryat Gat, 6 1/2 mi. (10.4 km.) west of Beit Jibrin (Eleutheropolis in NT times). But Beit Jibrin and Tell esРSaЖfйµ (usually identified with Libnah) have been suggested also. A site immediately north of Kiryat Gat, supported by many Israeli scholars, is Tell Sheikh elРФAreini, 6 1/2 mi. (10.4 km.) west of Beit Jibrin and 20 mi. (32 km.) west-northwest of Hebron.

To Jerusalem. When Hazael had taken Gath, he was southwest of Jerusalem, and the city lay on the road of a convenient way back to Damascus. It was probably on this occasion that the host of Syria came up “to Judah and Jerusalem, and destroyed all the princes of the people” (2 Chron. 24:23). After the death of Jehoiada, the king of Judah and his princes “left the house of the Lord God of their fathers, and served groves and idols” (2 Chron. 24:18). When Zechariah, the son of Jehoiada, protested against this iniquity, they “stoned him with stones at the commandment of the king in the court of the house of the Lord” (2 Chron. 24:21). At this time Hazael came against Jerusalem, where he was met by “a very great host,” but gained the victory “with a small company,” because the people “had forsaken the Lord” (2 Chron. 24:24).

20. Slew Joash. When the Syrians departed “they left him [Joash] in great diseases” (2 Chron. 24:25), evidently sorely wounded. While Joash was confined to his bed the conspirators slew him. The conspiracy was obviously connected with the king’s apostasy and the base murder of Zechariah, the son of Jehoiada. Joash owed his life and his throne to the faithful high priest. It was an act of base ingratitude to slay the son of his benefactor. So great was the sentiment against Joash that at his death “they buried him not in the sepulchres of the kings” (2 Chron. 24:25).

Millo. Probably a fortified area in the northern part of the ancient Jebusite city captured by David. David had done much work to strengthen this area (2 Sam. 5:9; 1 Chron. 11:8), and the main fortification was completed by Solomon (1 Kings 11:27). Joash had probably been confined in this house of Millo chiefly for security reasons.

Silla. This place has not been identified.

21. Jozachar. Called Zabad the son of an Ammonitess (2 Chron. 24:26). Jozachar means, “Jehovah has remembered.”

Jehozabad. Called “the son of Shimrith a Moabitess” (2 Chron. 24:26). Jehozabad means “Jehovah has given.” There is an interesting coincidence between the names of these two conspirators and the last words that Jehoiada’s son, Zechariah, uttered when he was stoned at the command of Joash, “The Lord look upon it, and require it” (2 Chron. 24:22), meaning, “Let the Lord see and give vengeance.” King Joash failed to remember the kindness of the priest Jehoiada toward him, but the Lord remembered and gave vengeance.