Exegetical and Hermeneutical Commentary of 2 Chronicles 24:4
And it came to pass after this, [that] Joash was minded to repair the house of the LORD.
4 14 (= 2Ki 12:4-16). The Restoration of the Temple
4. to repair ] R.V. to restore, Heb. “to renew.” Cp. 2Ch 24:12.
Fuente: The Cambridge Bible for Schools and Colleges
2Ch 24:4-14
That Joash was minded to repair the house of the Lord.
The temple repaired
It is worthy of note that in the mere outline of a reign extending over twenty years, in very exciting times, space should have been taken to record so minutely the repairing of the temple. No less remarkable is it that the initiative in this great work was due to Joash and not to Jehoiada–the king, not the priest. There was need for some one to lift the standard for Jehovah and His worship. For since the accession of Jehoram, the wicked son of the good Jehoshaphat, there had been a steady decline toward idolatry. Spurred on by his wife, Athaliah, the worthy daughter of the monster Jezebel, Jehoram allowed high places to be built to the heathen deities. Dying after less than ten years of rule, of an agonising internal disease, the crown descended to his one surviving son, Ahaziah. After a reign of little more than a year, during which he was wholly under the power of his mother, Ahaziah was slain by Jehu while on a visit to Israel. Athaliah seized the throne and ruled for six years, fostering and encouraging heathenism to the utmost. To make her usurpation more secure, she had, at the beginning of her reign, as she supposed, compassed the death of all aspirants to the crown. But, through the cunning and daring of Jehoiada and his wife, one boy, Joash, a son of Ahaziah, was preserved. When the time was ripe the priest led a revolt against the queen, putting the young Joash, only eight years of age, upon the throne, and causing the death of Athaliah. A great opportunity opened up for the young prince. Jehoiada carefully instructed him during his childhood in the religion of Jehovah, that, when he came to the years of responsible reign, he might zealously foster the old faith. But, unfortunately, Joash was not strong enough for the task. As long as he was under the tuition of Jehoiada he did fairly well, though idolatry was suffered to extend itself; but after the death of the old priest the pressure from heathenism was too great for his weak nature to resist, and Joash followed the path of his immediate predecessors. True, the third verse of our lesson may not indicate anything more than a resemblance to heathen customs, inasmuch as they may have worshipped Jehovah in the high places; still, having adopted that mode of heathen worship, it became easier to introduce others, and thus the way was opened for that awful apostasy from God when incense was burned to strange gods in every single city of Judah. Nevertheless, Joash should have full credit for the one luminous work of his whole reign–the repair of the temple. We shall find his plans of gathering and expending the money worthy of our careful study.
I. The plans of collection.
1. The first one, undoubtedly the kings, shows him in a favourable light. He assumes no priestly prerogative or authority. He simply enjoins the priests to do their legitimate work–go out into the cities of Judah and gather of all Israel money to repair the house of the Lord. The parallel account in 2Ki 12:4, gives the details of the plan. Three methods of collecting the money are there described. First, The money of every one that passeth the account. Bahr considers these words an incorrect translation of the original, preferring money which passes over–that is, current money. It he is right, then no separate method is indicated. But the weight of authority is in favour of the old translation, and, following this, the half-shekel which was paid for every one that was numbered, from twenty years old and upward (Exo 30:13, seq.), seems to be meant. Second, The money that every man is set at–that is, the amount prescribed by the priests for those who made a singular vow according to the law in Lev 27:1-8. The third was the free-will offering, and probably more dependence was placed on this than upon either or both of the other methods. Taken all in all, this plan was compulsive and judicious, and deserved to succeed. But it failed, and why? There appears to have been a combination of reasons. The words, Howbeit the Levites hastened it not, furnish a hint that the appointed collectors, on whom the success of the plan largely depended, did not enter heartily into its prosecution. They were expected not only to take what the people brought in voluntarily, but actively to solicit every man of his acquaintance (parallel account in 2Ki 12:5). Whether they did not relish moving, at the orders of the king, or were too lazy to go out into the cities of Judah, we can only conjecture. We only know they did not hasten. No doubt, too, there was much inertia on the part of the people themselves. The general indifference to the old system of worship and the inevitable corruption which followed dabbling with heathen practices both contributed to a lethargy which could only be broken up by some extra-ordinary method. But the great reason lies deeper, much deeper. Soften the account as we will, there was wide-spread dissatisfaction with the course pursued by the priests. Whether they had good grounds for suspicion or not, the people believed the collectors had misappropriated the funds. And it is hard to clear them of this charge. Doubtless some money came in from loyal souls who longed to see Gods temple shining with the olden glory. Indeed, we know that some did, because when the king called on the priests for a report he ordered them to take no more money. Some, then, had been gathered. But what became of it? The priests never made any return thereof. True, it condones the fault somewhat to plead that the regular sacerdotal revenue had largely fallen off during the prevalence of idolatry, and that the priests found themselves hard pushed for funds for their subsistence and the temple-worship, and thus were forced to use what came into their hands for immediate needs. But to divert money given for a specific purpose to other channels, however proper, is practical embezzlement. And it is easy to see how this course would breed dissatisfaction and revolt among the people. Their joyful acceptance of the second plan, and the hearty liberality exhibited, show conclusively that we have not argued unjustly. And the taking of the whole matter out of the hands of the priests by the king confirms our position. It would appear that Joash gave ample time for the successful working of this first plan. Not until the twenty-third year of his reign did he call the priests to account. This does not mean, of course, that the collectors had been at work twenty three years, for we are not told in what year they received their commission. It certainly could not have been in the first years of Joashs reign, because he began to rule at the age of eight.
2. But having abandoned the first plan, the king quickly unfolded his second one. This was as simple u it was effective. A box or chest, securely locked, with a hole cut in the lid to admit pieces of money, was first prepared. It was placed at the entrance-gate to the priests court on the right. Royal proclamation was then made of the new plan throughout the land, and the people exhorted to bring in their contributions in accordance with the law found in Exo 30:12-16, and see their money deposited in the chest. The part of the priests was the mere perfunctory duty of receiving the money and putting it into the receptacle in the presence of the donors. And now money fairly flowed in. Nor was it given grudgingly. All the princes and all the people rejoiced. When the chest was full the priest sent his scribe and the king his secretary, and the two emptied it, weighed the money, bound it up in bags (2Ki 5:23), and carried it back to its place. The process was repeated until an abundance was gathered for the purpose. The plan was a great success. And why? Doubtless the novelty of the plan accounts partly for it. The curiosity to look upon the first money-chest of this description would bring in many contributions that otherwise would not have been given. But, chiefly, every person saw his gift deposited in the receptacle which was inaccessible to any but the regularly appointed officers, and thus he could be reasonably sure that his money would be laid out for the purpose he intended. Herein lies the chief cause of the plans success–every piece of money was strictly accounted for, and there was no possible chance for a misuse of the funds.
II. The expenditure was as noteworthy as the gathering. The same clear-headed, far-seeing intelligence was behind it. Putting the two accounts together, it is plain that overseers were appointed who had general charge of the repairs. The words, such as did the work of the service of the house of the Lord, in the twelfth verse, indicate that the overseers were Levites. They had authority to employ artisans of different kinds–masons and carpenters and workers in brass and iron–and also to purchase the needed materials. Into their hands went the immense sums which had been collected, and to them the workmen looked for their wages. And what seems strange–almost incomprehensible–in view of the careful scrutiny exercised over the collections, their overseers were not required to give account of their stewardship (2Ki 12:15). That they were honest and dealt faithfully is apparent from the fact that, after finishing their task and paying all the bills, they brought back a remainder to the king and Jehoiada. With this unexpended balance they were enabled to furnish the temple anew with the vessels necessary for the ritual service (1Ki 7:49-50). The old ones had been devoted to Baalim (verse 7). An apparent discrepancy exists at this point between our account and that in 2Ki 12:13, where the writer declares that vessels were not made of the money that was brought into the house of the Lord. Rawlinson seems to explain the matter satisfactorily by showing that all that the writer of Kings desires to impress on his readers is, that the repairs were not delayed by any deductions from the money that flowed in through the chest on account of vessels or ornaments of the house. What became of the surplus in the chest after the last repairs were completed he does not care to tell us. But it is exactly this, the application of which is mentioned by the writer of Chronicles. We may venture to add our opinion that the writer of Kings, in enumerating the special points of the overseers responsibility, mentions, casually, that they were not responsible for the furnishing of the temple with the appropriate vessels. Their special business was to look after the repairs. So, after many years of dilapidation, the people saw their glorious sanctuary shine in all its former glory. The smoke of sacrifice again rose heavenward, calling the backsliding children of Israel to the faith of their fathers.
III. Practical words.
1. One of the great problems which ever confront the Church is the financial one. Doors open on every hand, and consecrated workers wait to go through them, but the treasuries are empty. Settle this matter of finance, and the spiritual interests will progress correspondingly.
2. The contribution box is not a Vandal in the house of God. It is the legitimate successor of Jehoiadas chest, and its regular use should be considered a part of worship.
3. The people who give the money have a right to know where it goes. And if it be diverted from its proper use, those who administer should not complain if there follow a falling off in contributions. Men will have honest dealing in Church finances. (H. H. French.)
The temple repaired
The work of Joash was to repair the temple and restore the sacrificial worship. The bright side of Joashs rule divides itself into the man and his mission–his motive and his method.
I. Joash had to conquer, spiritually, his own heart as well as the heart of his people. To know Joash you must understand–
1. His lineage. Heredity did little for, but much against, the formation in him of a pure character. Athaliah and Jezebel were his grandmother and great.grandmother.
2. His environment. This was Jehoiada.
(1) He was a father to Joash.
(2) He was the impersonation of piety.
(3) His patriotism so blended with his piety that though separable in thought, they were scarcely distinguishable in action.
(4) Jehoiadas philanthropy is seen in his self-restraint in the hour of triumph. Only two perished–Athaliah the usurper and the idolatrous priest.
II. The mission of Joash was to effect among his people a genuine reformation. The reconstruction of the temple he viewed as the road to religious revival and reformation. Destruction and reconstruction are alternating or synchronous processes ever manifesting themselves in the efforts of Gods people. Joash is the resultant and embodiment of both these forces. Destruction is easy, and to wicked men only too natural (verse.7). Construction, and still more reconstruction, is as difficult as destruction is easy.
III. Joash was unselfish in his motive.
1. The times called loudly for reform.
2. Joash aimed at a revival of religion.
(1) Revivals take their rise in the individual heart.
(2) Revivals of religion, if genuine, are contagious.
(3) Revivals naturally induce co-operation.
IV. The method of Joash for increasing mens interest in religion was the restoration of the Lords house. A dilapidated temple of God is painfully significant. The great collection under Joash for the temple is a model for Christian beneficence. Dimly shadowed in the peoples offering under Joash, but distinctly taught in the letters of Paul, are eight rules of Christian giving. We should give–
1. By principle and habit.
2. In the spirit of stewardship.
3. According to ability.
4. Willingly and cheerfully.
5. Secretly as a general thing, as unto the Lord, and not unto men.
6. As an act of worship.
7. In faith, venturing on God, as did the widow with her two mites.
8. Intelligently, as to the object.
Application: Mankind is the house of the Lord in ruins. We are under solemn obligation to reconstruct this broken and shattered temple. (W. Landrum, D. D.)
Joash repairing the temple
I. That the providences of God connected with the house of the Lord call for grateful remembrance.
II. The moral value of the house of God to the community and the country in which it stands demands honoured recognition.
III. The spiritual value of sacred places should be fitly acknowledged. I lately heard an eminent business man say, Forty-six years ago yesterday noon the Holy Spirit came into my soul. Yesterday I walked to the place and adored the ground where He blessed me, and remembered that for forty-six years He had talked with me and kept me.
IV. The house of God can be properly cared for only by regular, systematic effort.
V. God has, to a great degree, intrusted the beautifying of His house to the young. (Monday Club Sermons.)
Repairing the temple
1. To each one among us there is a temple which should be far holier in his eyes than was even the temple at Jerusalem in the eyes of the children of Israel.
2. This holiest of temples, a mans own self, is exposed to injury and decay.
3. As year passes after year, let us be reminded to repair each one of us to that house of God which is built within him, and which has been dedicated to the worship of God by the Holy Spirit which dwells in it.
4. In repairing the spiritual temple, one of our main purposes should be to ascertain what in it needs to be stripped away and what demands preservation.
5. The things to be discarded are–
(1) Old enmities; how they interfere with the pure worship and mar the quiet beauty of the house!
(2) Old weaknesses and vanities.
(3) Old habits of self-indulgence and self-degradation.
(4) Old sins, presumptuous sins, secret sins.
6. The things which must be retained are–
(1) Old friendships.
(2) Old habits of order and punctualness, of truth, of kindness and prayer.
(3) Old virtues. (F. W. P. Greenwood, D.D.)
Howbeit the Levites hastened not.—
Indifferences rebuked
There is a distinct tinge of suspicion and whipping up in his injunction to hasten the matter. Half-heartedness always means languid work, and that always means failure. The earnest people are fretted continually by the indifferent. Every good scheme is held back, like a ship with a foul bottom, by the barnacles that stick to its keel and bring down its speed. Eager zeal has in all ages to be yoked to torpid indifference, and to drag its unwilling companion along like two dogs in a leash. (A. Maclaren, D.D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 4. To repair the house of the Lord.] During the reigns of Joram and Athaliah, the temple of God had been pillaged to enrich that of Baal, and the whole structure permitted to fall into decay; see 2Ch 24:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
4-14. Joash was minded to repair thehouse of the Lord(See on 2Ki12:4-16).
2Ch 24:15;2Ch 24:16. JEHOIADABEING DEAD.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And it came to pass after this,…. After his marriage, when he was about twenty or twenty one years of age, perhaps:
that Joash was minded to repair the house of the Lord; which in some places might be fallen to decay, having been built one hundred and fifty years or more, and in others defaced by Athaliah, and needed ornamenting, see 2Ki 12:4.
Fuente: John Gill’s Exposition of the Entire Bible
As to the repair of the temple, see the commentary on 2Ki 12:5-17, where both the formal divergences and the essential agreement of the two narratives are pointed out.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(4) Was minded.Literally, it became with the heart of Joash (2Ch. 6:8; 2Ch. 9:1; 1Ki. 8:18).
To repair.See margin to 2Ch. 15:8. To restore is perhaps the best modern equivalent of the Hebrew term. The account of the restoration of the Temple is given here in different language from what we find in the parallel passage, which is not very clear.
The chronicler appears to have paraphrased the account he found in his authority. The Levites are not mentioned in Kings.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2Ch 24:4 And it came to pass after this, [that] Joash was minded to repair the house of the LORD.
Ver. 4. Joash was minded to repair. ] Hereby he showed his thankfulness to God, who in that house had so graciously preserved him, and done so great things for him. See 2Ki 12:4-5 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles
GLAD GIVERS AND FAITHFUL WORKERS
2Ch 24:4 – 2Ch 24:14
Joash owed his life and his throne to the high-priest Jehoiada, who was his uncle by marriage with the sister of Ahaziah, his father. Rescued by his aunt when an infant, he ‘was with them, hid in the house of God six years,’ and, when seven years old, was made king by Jehoiada’s daring revolt against ‘that wicked woman,’ Athaliah. Jehoiada’s influence was naturally paramount, and was as wholesome as strong. It is remarkable, however, that this impulse to repair the Temple seems to have originated with the king, not with the high-priest, though no doubt the spirit which conceived the impulse was largely moulded by the latter. The king, whose childhood had found a safe asylum in the Temple, might well desire its restoration, even apart from considerations of religion.
I. The story first brings into strong contrast the eager king, full of his purpose, and the sluggards to whom he had to entrust its execution. We can only guess the point in his reign at which Joash summoned the priests to his help. It was after his marriage 2Ch 24:3, and considerably before the twenty-third year of his reign, at which time his patience was exhausted 2Ki 12:6. Some years were apparently wasted by the dawdling sluggishness of the priests, who, for some reason or other, did not go into the proposed restoration heartily. Joash seems to have suspected that they would push the work languidly; for there is a distinct tinge of suspicion and ‘whipping up’ in his injunction to ‘hasten the matter.’
The first intention was to raise the funds by sending out the priests and Levites to collect locally the statutory half-shekel, as well as other contributions mentioned in 2Ki 12:1 – 2Ki 12:21 There we learn that each collector was to go to ‘his acquaintance.’ The subscription was to be spread over some years, and for a while Joash waited quietly; but in the twenty-third year of his reign see 2 Kings, he could stand delay no longer. Whether the priests had been diligent in collecting or not, they had done nothing towards repairing. Perhaps they found it difficult to determine the proportion of the money which was needed for the ordinary expenses of worship, and for the restoration fund; and, as the former included their own dues and support, they would not be likely to set it down too low. Perhaps they did not much care to carry out a scheme which had not begun with themselves; for priests are not usually eager to promote ecclesiastical renovations suggested by laymen. Perhaps they did not care as much about the renovation as the king did, and smiled at his earnestness as a pious imagining. Possibly there was even deliberate embezzlement. But, at any rate, there was half-heartedness, and that always means languid work, and that always means failure. The earnest people are fretted continually by the indifferent. Every good scheme is held back, like a ship with a foul bottom, by the barnacles that stick to its keel and bring down its speed. Professional ecclesiastics in all ages have succumbed to the temptation of thinking that ‘church property’ was first of all to be used for their advantage, and, secondarily, for behoof of God’s house. Eager zeal has in all ages to be yoked to torpid indifference, and to drag its unwilling companion along, like two dogs in a leash. Direct opposition is easier to bear than apparent assistance which tries to slow down to half speed.
Joash’s command is imperative on all workers for God. ‘See that ye hasten the matter,’ for time is short, the fruit great, the evening shadows lengthening, the interests at stake all-important, and the Lord of the harvest will soon come to count our sheaves. Whatever work may be done without haste, God’s cannot be, and a heavy curse falls on him who ‘does the work of the Lord negligently.’ The runner who keeps well on this side of fatigue, panting, and sweat, has little chance of the crown.
II. The next step is the withdrawal of the work from the sluggards. They are relieved both of the collection and expenditure of the money. Apparently 2Ki 12:9 the contributors handed their donations to the doorkeepers, who put them into the chest with ‘a hole in the lid of it,’ in the sight of the donors. The arrangement was not flattering to the hierarchy, but as appearances were saved by Jehoiada’s making the chest see 2 Kings they had to submit with the best grace they could. In our own times, we have seen the same thing often enough. When clergy have maladministered church property, Parliament has appointed ecclesiastical commissioners. Common sense prescribes taking slovenly work out of lazy hands. The more rigidly that principle is carried out in the church and the nation, at whatever cost of individual humiliation, the better for both. ‘The tools to the hands that can use them’ is the ideal for both. God’s dealings follow the same law, both in withdrawing opportunities of service and in giving more of such. The reward for work is more work, and the punishment for sloth is compulsory idleness.
III. We are next shown the glad givers. Probably suspicion had been excited in others than the king, and had checked liberality. People will not give freely if the expenses of the collectors’ support swallow up the funds. It is hard to get help for a vague scheme, which unites two objects, and only gives the balance, after the first is provided for, to the second and more important. So the whole nation, both high and low, was glad when the new arrangement brought a clear issue, and secured the right appropriation of the money.
No doubt, too, Joash’s earnestness kindled others. Chronicles speaks only of the ‘tax,’-that is, the half-shekel,-but Kings mentions two other sources, one of which is purely spontaneous gifts, and these are implied by the tone of 2Ch 24:10 , which lays stress on the gladness of the offerers. That is the incense which adds fragrance to our gifts. Grudging service is no service, and money given for ever so religious a purpose, without gladness because of the opportunity of giving, is not, in the deepest sense, given at all. Love is a longing to give to the beloved, and whoever truly loves God will know no keener delight than surrender for His dear sake. Pecuniary contributions for religious purposes afford a rough but real test of the depth of a man’s religion; but it is one available only for himself, since the motive, and not the amount, is the determining element. We all need to bring our hearts more under the Influence of God’s love to us, that our love to Him may be increased, and then to administer possessions, under the impulse to glad giving which enkindled love will always excite. Super-heated steam has most expansive power and driving force. These glad givers may remind us not only of the one condition of acceptable giving, but also of the need for clear and worthy objects, and of obvious disinterestedness in those who seek for money to help good causes. The smallest opening for suspicion that some of it sticks to the collector’s fingers is fatal, as it should be.
IV. Joash was evidently a business-like king. We next hear of the precautions he took to secure the public confidence. There was a rough but sufficient audit. When the chest grew heavy, and sounded full, two officials received it at the ‘king’s office.’ The Levites carried it there, but were not allowed to handle the contents. The two tellers represented the king and the chief priest, and thus both the civil and religious authorities were satisfied, and each officer was a check on the other. Public money should never be handled by a man alone; and an honest one will always wish, like Paul, to have a brother associated with him, that no man may blame him in his administration of it. If we take ‘day by day’ literally, we have a measure of the liberality which filled the chest daily; but, more probably, the expression simply means ‘from time to time,’ when occasion required.
V. The application of the money is next narrated. In this Jehoiada is associated with Joash, the king probably desiring to smooth over any slight that might seem to have been put on the priests, as well as being still under the influence of the high-priest’s strong character and early kindness. Together they passed over the results of the contribution to the contractors, who in turn paid it in wages to the workmen who repaired the fabric, such as masons and carpenters, and to other artisans who restored other details, such as brass and iron work. The Second Book of Kings tells us that Joash’s cautious provision against misappropriation seems to have deserted him at this stage; for no account was required of the workmen, ‘for they dealt faithfully.’ That is an indication of their goodwill. The humble craftsmen were more reliable than the priests. They had, no doubt, given their half-shekel like others, and now they gladly gave their work, and were not hirelings, though they were hired. We, too, have to give our money and our labour; and if our hearts are right, we shall give both with the same conscientious cheerfulness, and, if we are paid in coin for our work, will still do it for higher reasons and looking for other wages. These Temple workmen may stand as patterns of what religion should do for those of us whose lot is to work with our hands,-and not less for others who have to toil with their brains, and the sweat of whose brow is inside their heads. A Christian workman should be a ‘faithful’ workman, and will be so if he is full of faith.
Joash knew when to trust and when to keep a sharp eye on men. His experience with the priests had not soured him into suspecting everybody. Cynical disbelief in honesty is more foolish and hurtful to ourselves than even excessive trust. These workmen wrought all the more faithfully because they knew that they were trusted, and in nine cases out of ten men will try to live up to our valuation of them. The Rugby boys used to say, ‘It’s a shame to tell Arnold a lie, he always believes us.’ Better to be cheated once than to treat the nine as rogues,-better for them and better for ourselves.
‘Faithful’ work is prosperous work. As 2Ch 24:13 picturesquely says, ‘Healing went up upon the work’; and the Temple was restored to its old fair proportions, and stood strong as before. Where there is conscientious effort, God’s blessing is not withheld. Labour ‘in the Lord’ can never be empty labour, though even a prophet may often be tempted, in a moment of weary despondency, to complain, ‘I have laboured in vain.’ We may not see the results, nor have the workmen’s joy of beholding the building rise, course by course, under our hands, but we shall see it one day, though now we have to work in the dark.
There seems a discrepancy between the statements in Chronicles and Kings as to the source from which the cost of the sacrificial vessels was defrayed, since, according to the former, it was from the restoration fund, which is expressly denied by the latter. The explanation seems reasonable, that, as Chronicles says, it was from the balance remaining after all restoration charges were liquidated, that this other expenditure was met. First, the whole amount was sacredly devoted to the purpose for which it had been asked, and then, when the honest overseers repaid the uncounted surplus, which they might have kept, it was found sufficient to meet the extra cost of furnishing. God blesses the faithful steward of his gifts with more than enough for the immediate service, and the best use of the surplus is to do more with it for Him. ‘God is able to make all grace abound unto you; that ye, having always all sufficiency in every thing, may abound unto every good work, . . . being enriched in every thing unto all liberality.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
it came to pass. Compare 2Ki 12:4, 2Ki 12:5.
to repair. See 2Ch 24:7.
Fuente: Companion Bible Notes, Appendices and Graphics
2Ch 24:4-7
2Ch 24:4-7
JOASH MADE EXTENSIVE REPAIRS AND RECONSTRUCTION OF THE TEMPLE; WHICH HAD BEEN ROBBED AND PLUNDERED BY ATHALIAH
“And it came to pass after this, that Joash minded to restore the house of Jehovah. And he gathered together the priests and the Levites, and said unto them, Go out into 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. 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 the tax of Moses the servant of Jehovah, and of the assembly of Israel, and for the tent of the testimony. For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of Jehovah did they bestow upon the Baalim.”
E.M. Zerr:
2Ch 24:4. The antecedent of this is the birth of the children of Joash. The statement shows that the king, though being influenced by the good priest, yet was acting “on his own” since he was no longer a minor. All buildings are subject to decay, especially if neglected. The interest in idolatrous worship had detracted from the building where the true worship was practiced. Joash wished to undo the damage by repairing the house of the Lord.
2Ch 24:5. The Levites in general, and the priests in particular, were told to go out at once and begin collecting money from the people. It was expected that much time would be required to complete the work, hence it is stated they were to attend to this collection from year to year. But they were told to be prompt in starting the collecting, an order that was not obeyed.
2Ch 24:6. Jehoiada was doubtless feeling the weight of years. He was a good man and interested in the work of the Lord, but had become somewhat slow in promoting the work of collecting the money. The reference to the law of Moses does not mean that the repair of the house of God, such as was needed just now, was specifically meant by the law. At any time that money was needed for the Lord’s service the people in general were to furnish it. The Levites were not required to make this contribution since they had no income resulting from production.
2Ch 24:7. The usual degeneration of a building referred to above, was not the only thing that had damaged the house of the Lord. The sons of Athaliah had used violence against it, and had taken the treasures out of it and used them in the service of Baalim (plural for Baal).
Fuente: Old and New Testaments Restoration Commentary
am 3148, bc 856
repair: Heb. renew, 2Ch 24:5-7
Reciprocal: 2Ch 24:18 – And they left