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2 Kings Chapter
Twelve
2 Kings 12
Chapter Contents
Jehoash orders the repair of the temple. (1-16) He is
slain by his servants. (17-21)
Commentary on 2 Kings 12:1-16
(Read 2 Kings 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.
Commentary on 2 Kings 12:17-21
(Read 2 Kings 12:17-21)
Let us review the character of Jehoash
and consider what
we may learn from it. When we see what a sad conclusion there was to so
promising a beginning
it ought to make us seek into our spiritual declinings.
If we know any thing of Christ as the foundation of our faith and hope
let us
desire to know nothing but Christ. May the work of the blessed Spirit on our
souls be manifest; may we see
feel
and be earnest
in seeking after Jesus in
all his fulness
suitableness
and grace
that our souls may be brought over
from dead works to serve the living and true God.
── Matthew Henry《Concise Commentary on 2 Kings》
2 Kings 12
Verse 3
[3] But the high places were not taken away: the people
still sacrificed and burnt incense in the high places.
Burnt incense — To the true God.
Verse 4
[4] And Jehoash said to the priests
All the money of the
dedicated things that is brought into the house of the LORD
even the money of
every one that passeth the account
the money that every man is set at
and all
the money that cometh into any man's heart to bring into the house of the LORD
And Jehoash said
… — Remembering that he
owed his preservation and restoration to the temple
and that he was made by
God the guardian of his temple
he now takes care to repair it.
Dedicated things — The money which had
been either formerly or lately vowed or dedicated to the service of God and of
his house.
That is brought — Or rather
that shall be brought:
for though the people might vow to bring it thither in convenient time
yet it
is not likely they would bring much money thither in the tyrannical and
idolatrous reign of Athaliah.
The money — The half shekel
which was paid
for every one that was numbered from twenty years old and upward.
Is set at — Heb. the money of souls
or
persons according to his taxing
the money which every man that had vowed his
person to God
paid according to the rate which the priest put upon him.
That cometh — All that shall be freely offered.
Verse 15
[15] Moreover they reckoned not with the men
into whose hand
they delivered the money to be bestowed on workmen: for they dealt faithfully.
Faithfully — For they perceived by many
experiments that they were faithful.
Verse 20
[20] And his servants arose
and made a conspiracy
and slew
Joash in the house of Millo
which goeth down to Silla.
And slew Joash — We are told
in the Chronicles
that his murdering the prophet
Jehoiada's son
was the provocation. In this
how unrighteous so ever they were
yet the Lord was righteous. And this was not
the only time
that he let even kings know
it was at their peril
if they touched
his anointed
or did his prophets any harm. Thus fell Joash
who began in the
spirit
and ended in the flesh. And indeed God usually sets marks of his
displeasure upon apostates
even in this life.
── John Wesley《Explanatory Notes on 2 Kings》
12 Chapter 12
Verses 1-21
Verse 2
And Jehoash did that which was right in the sight of the Lord.
Influence
For the right understanding of the character and reign of Jehoash
we should consult not only the account given in the present chapter
but also
that in the parallel chapter in the book of Chronicles; the narrative in the
book of Kings being more full of matters pertaining to the early piety of the
monarch
while that of the Chronicles details with more minuteness the causes
that led to his declension
and the occasion of his shameful fall. During the
minority of Jehoash the affairs of the kingdom went on comparatively well. His
beginnings were full of promise
and even for several years after he was of
full age the young king seemed chiefly anxious to carry out the plans and
projects of Jehoiada; not only on account of the comfort he would naturally
feel in leaning on a stronger arm
but in some degree
no doubt
from gratitude
to one to whom he felt he was indebted both for his life and his throne. So
that
as both histories inform us
“All the days of Jehoiada
Jehoash did that
which was right in the sight of the Lord.” But while the king was yet in his
prime
his faithful adviser died
and very soon other and far different
counsels were in the ascendant. The princes of Judah
knowing that a want of
self-reliance was a great infirmity of the king’s character
seeing that his
prop was gone
and persuaded that he was as much dependant upon that prop for
his religion as upon anything else
plied him with audacious proposals to
forsake the temple of God
and to transfer his worship to the idols of the
grove “And he hearkened to them.” From this time his fall was rapid. The moral
of it
the point which stands out from all others
is the evil of a religion
which is based upon the influence of another mind; which has no root in itself
but which
being unstable as water
and flexible as a reed shaken with the
wind
will neither bear fruit unto holiness
nor have its end in everlasting
life.
1. And
first
let us advert to the habit of mind itself against
which we are cautioned
in order that we may detach from it for separate consideration
so much as may be due to a constitutional weakness of character--to a natural
diffidence end dread of having to go alone
which
as not coming within the
scope of our moral powers entirely to eradicate
we must believe either the
mercy of God will pardon
or His grace will rectify and render harmless. We
cannot doubt that the existence of this is a common form of mental infirmity
which allies itself to intellects of the highest reach
and to souls of the
most indomitable and commanding power. That tyrant
who at the beginning of the
present century made more than half the nations of Europe tremble
had as
little of the self-reliant element in his nature as the lowest subaltern he
ever ordered to the field. True
when he had resolved upon a step
neither
difficulty nor danger moved him; but to make him resolve upon it he must have
the consents of some trusted and approving mind; in private life
being as much
influenced by his empress
as in public matters
he leaned on the counsels of
Talleyrand. If this practical subjugation to the will and counsel of another
this tendency to hang on
and hold on by what is felt to be a stronger
judgment
be found among the higher and more towering spirits of our race
how
much more shall we look for it in the humbler and more dependant ranks. Some
men are born into the world with a soft
pliant
treacherous debility of will.
They must have somebody to think after
and speak after
and act after. They
hold their wills
as it were
by feudal tenure under other people’s will
changing both Lord and service
if need be
seven times a day. Such persons
appear
at first sight
to be a good deal at the mercy of their providential
lot
in the power of those accidents and associations which shall bring them
under the permanent ascendant of a better or of a more corrupt mind; of a
Jehoiada who will lead them in the good and the right way
or of the dissolute
princes of Judah who will be as oracles to mislead
and as guides to destroy.
But we allow not that our soul’s life can be suspended on any such precarious
issues we must not make a god of temperament
nor a god of circumstances; but
we must believe of original tendencies of character as of any other cause which
may be injurious to our moral steadfastness
that there is provided for us
in
the economy of grace
a way of escape
an ordained antidote to our nature’s
evil
whereby God may get honour upon our infirmities
and out of weakness make
us strong. But passing from the case of any constitutional liability to be
influenced by other minds
let us address ourselves to the evil of the habit
itself
when it allows others to think and act for us in the great concerns of
personal religion. And proceeding upon the example furnished by our text
we
ought to take a case where the influencing or ascendant mind is
according to
our common human estimates
a strong mind
a good mind
a mind formed to lead
and honestly and earnestly bent on leading right. In many cases
no doubt
this
may be a great advantage. It is a happy thing for young people setting out in
life to be under the instruction and control of one whose desire is always to
lead them in the good and the right way. And yet we ought to show that if our
religion stands only in the power which this mental control wields over us
and
goes no lower down to the depths of our moral being than that example can
reach
or that influence can minister to
such religion will be vain
will
never become more than a surface religion
will not keep itself fixed and
fastened in the roots of our moral nature
and consequently in time of
temptation we shall fall away. The relation out of which this subordinating
influence arises
makes no difference in the evil and danger of becoming
enslaved to it. It may be that of a parent exercising a control over the filial
conscience which belongs to him by the eternal prescription of heaven; or that
of a husband drawing the wife into assimilations of thought and feeling
almost
before she is aware of it--affection promoting the influence
and the marriage
sanctities giving to it the force of law. Or it may be that of a pastor
having
begotten us
in Christ Jesus through the Gospel. You will ask me why? I answer
first
because such a religion is essentially false and defective in principle.
It originates neither in love to God
nor gratitude to Christ
nor deep views
of sin
nor in delight in holy service
nor in aspirations after the sanctity
and bliss of heaven; but chiefly in a desire to approve itself to some dominant
and controlling influence. Water cannot rise above its level; and as Jehoiada
whether from temperament or policy
had done nothing to remove the high places
of sacrifice
though confessedly a reproach to the temple service
Jehoash
would do nothing either; and so the eulogium
even of his early goodness
has
to be qualified by the remark
“But the high places were not taken away.” The
examples are rare where
in the
race of goodness
the disciple outstrips his chosen guide; and if
he does so
it is because a better guide has taken him in hand
and the master
influence has become merged in the mightier power of the Spirit of God. But
as
a rule
the subject mind will keep below the religious standards and measures
of its superior. All its goodness is derived goodness
and it shines only in a
borrowed light. And as the standard of piety is low
so the acts of which it
specially consists are prompted
often by a feeble sentimentality
or perhaps
with a view to the praise of men. Conspicuous among the pious acts of Jehoash
was his zeal in setting about the repairs of the temple
injured less by the
hand of time than by the sacrilegious spoliations of idolators. It were easy to
account for this zeal on other grounds than those of personal goodness. That
temple was very dear to him. How natural to address himself vigorously to a
work so gratifying to Jehoiada
so easily mistaken by himself for the dictate
of pious emotion
and so calculated to gain him favour with his subjects for a
loving attachment to the truth of God. And so
also
it may be with us
while
our religion is in other’s keeping. We may love the temple
have joy in
ordinances
feel a thrill of sacred pleasure under the power of the Word
and
for the largeness of our alms be called “the repairer of the breach
the
restorer of the path to dwell in
” while of any principle of vital godliness we
may be as destitute as Jehoash was. Rooted and grounded in the depths of the
carnal heart may be hidden the seeds of an unsuspected idolatry
which wait bus
the scorching sun of temptation to develop into pernicious fruit
to turn the
repairer of the temple into a worshipper of the grove
and lead a lover of
faithful teaching to slay between the temple and the altar a servant of the
living God.
2. But
secondly
we say of a religion that owes its being to any
merely mental deferences
that it will always be feeble and languid
and
inefficient in itself
that it will leave its possessor unprepared for the
struggles
and temptations
and rough discipline of life
a prey to the first
evil influence that shall try to make a captive of him
and to be overcome by
the first afflictive trial which shall send him to the foundation of his
trusts. So weak was the hold which the religion of Jehoash had upon his
conscience
that he yielded to the most visible and transparent lure ever man’s
soul was taken withal
namely
the fawning sycophancy of a few unprincipled
courtiers
asking as the boon price of their service
that he should cast off
the worship of his fathers
violate the covenant of his God
and bow the knee
only before the divinities of the grove. “And the king hearkened to them.” Yes
for why should he not? His religion had all along been the creature of influence
and therefore
must change as often as the ascendant influence changed.
Strength of its own
such religion has none
either to resist or attack. It is
impotent as the autumn leaf
now lifted up in circling eddies by the blast
now
waiting in passive helplessness the first footstep that shall crush it to the
earth. And hence
I say in all this religion obtained at second hand
this
derived Christianity of another mind
there will generally be found a sickly
irresolution Of purpose
a sort of letting out of one’s moral powers to the
highest and most powerful bidder. The man who trusts in it is not his own
master; he is the property of the first strong will that shall think the
appendage worth having. But true religion
that which is rooted in a Divine
principle and a Divine influence
is a hardy thing
a manly thing. It is
furnished for the cloudy and dark day
and expects its coming. Deep in the
springs of its unseen life is an element of strength which gives dignity to the
character
composure to the spirit
a settledness and perseverance to the
once-formed resolve which nothing can bend
nothing can turn aside.
3. But the text suggests a third reason for predicting the inevitable
miscarriage of a religion which is dependant for its life on surrounding
influences
namely
that the very friends that helped to make us as good as we
are
may
in the providence of God be taken away. “Jehoash did that which was
right in the sight of the Lord all his days wherein Jehoiada the priest
instructed him.” But Jehoiada died; and what did he do then? Why
evil
and
evil only. The morning cloud disperseth not sooner
nor the early dew when it
passeth away
than did that fabric of gossamer and unsubstantial goodness
which a breath was to destroy even as a breath had made. And it seems to be in
obedience to a law
as if it was a Nemesis of God on the mind that leans on
human trusts
that Jehoash became more impious and profane for having known
something of the semblance of piety before. Just as the emperor Nero
conspicuous for humanity and virtue while he had the counsels of Seneca to
guide him
went down to the grave a monster with the execration of posterity
upon his head. Some lessons arise from this aspect of our subject brethren
whether as applied to those who consciously and of purpose have joined
themselves to the train of a superior mind
and
only to please him
kept up a
show of goodness
or to those who
having a loving and leaning confidence in
another’s wisdom and piety
have been content to draw from him all their soul’s
life and strength
and
unconsciously to themselves
to let him be to them
instead of God. To the former Jehoash leaves the lesson that it would have been
better for them never to have known good things at all. They are fretting under
a yoke for a season
only to indulge in more unrestrained licence as soon as it
shall be taken off. The instant the weight is lifted off
the bent bow will fly
back with more violent rebound. There may be love for a season
zeal for a
season
concern for holy things for a season
but when Jehoiada is dead
the
long pent-up energies of evil will burst forth
and like the heir long kept out
of the expected inheritance
the
heart plunges into the thick of its carnal thoughts
and as if to
take revenge on itself for its forced early goodness
the man endeavours to
crowd as much iniquity as he can into the remainder of his days. But there is a
lesson also to those who do not fret under their mental subjection
who
in
heart love their Jehoiada
and indeed
whose chief danger is that they love him
too much
and who
therefore
think within themselves
“If he should be taken
away what good will our lives be to us
or what power shall keep us faithful
unto our pious work?” So may reason the son
who
breathing from his youth the
pure atmosphere of domestic piety
has seen in the life of his parents all that
could ennoble godliness
and all that could make virtue loved. But I must
conclude with a few practical counsels
am helpful to guide us from the danger
of which this history warns us.
The fruit of wise guardianship seen in later life
At Frogmore
on the 16th of March 1861
the Duchess of Kent
mother of our beloved Queen
passed tranquilly into eternity at the ripe age of
seventy-five. Her husband
the Duke of Kent
died six days before his father
George III.
leaving the presumptive heir to England’s crown in charge of the
Duchess
his wife. “I do nominate
constitute
and appoint my beloved wife
Victoria
Duchess of Kent
” said the Duke in his will
“to be sole guardian of
our dear child
Princess Alexandra Victoria
to all intents and for all
purposes whatsoever.” During the seventeen years which elapsed between her
husband’s death and the accession of her daughter
the Duchess devoted heart
and soul to the responsible but honourable task committed to her
and she lived
to see the blessed results of her labour of love. It is to the wise
virtuous
and self-sacrificing discharge of her maternal duties
under the blessing of
God
that this country is largely indebted for possessing a Queen whose life
illustrates all that we most love in woman
and whose reign exemplifies all
that we most respect in a Sovereign. (William Francis.)
A lean-to religion
“Many men owe their religion
not to grace
but to the favour of
the times; they follow it because it is in fashion
and they can profess it at
a cheap rate
because none contradict it. They do not build upon the rock
but
set up a shed leaning to another man’s house
which costs them nothing.” The
idea of a lean-to religion is somewhat rough
hut eminently suggestive. Weak
characters cannot stand alone
like mansions; but must needs lean on others
like the miserable shops which nestle under certain Continental cathedrals.
Under the eaves of old customs many build their plaster-nests
like swallows.
Such are good
if good at all
because their patrons made virtue the price of their
patronage. They love honesty because it proves to be the best policy
and piety
because it serves as an introduction to trade with saints. Their religion is
little more than courtesy to other men’s opinions
civility to godliness. (C.
H. Spurgeon.)
Verses 4-15
And Jehoash said to the priests.
The temple repaired
1. The house of
God is apt to show a decline of religion
and should share the blessings of a
reformation. The tabernacle
and the temple which replaced it
were constructed
with the utmost care. They were designed to resist wear and decay; but because
the most durable materials are perishable
provision was made for the care of these sacred
buildings. Moses
under Divine direction
created a temple fund
which was
sustained by a uniform tax of half a shekel upon every member of the
congregation of twenty years old and upward. In the troubled times which
preceded the succession of Joash to the throne
this fund had not been
collected; and in the general decline into irreligion
the temple and its
furniture had been neglected
plundered
and wasted. One of the conspicuous
signs of the religious condition of the nation was this house. By viewing it
one could see at a glance that the service of God had been exchanged for
idolatry. It is a pretty safe rule that we may judge of the state of religion
in a town by the condition of the
churches; if these are in good repair
without and within
the
inference is
--it will not always hold
but it is the rule--that the religious
institutions are flourishing
God is honoured
and His blessings are with His
faithful people.
2. One reason why the temple had been neglected was that the people
worshipped in the high places. We have references to these places in all the
Jewish history. They were not necessarily places of idol worship. God was
worshipped in them. Devout Jews
who worshipped in the temple
worshipped also
at private or local altars
the high places. But
as religion declined
the
tendency was to prefer the high places to the temple
and to corrupt the purer
worship of these shrines by idolatries. The high places became rivals of the
temple.
3. The king thought of the temple before Jehoiada
though the great
priest was the reformer of his age. This seems strange. The position of
Jehoiada throughout the work was strange; he seems never to have fully
appreciated the importance of the repair of the temple. Probably the reason was
that he was absorbed in other parts of the mighty task to which he had devoted
himself. It has not been uncommon for reformers to be guilty of extraordinary
oversight
their very zeal preventing their viewing their work in its true
proportions. But while this was the case
the training of Jehoiada appears in
the devotion of the king.
4. The first plan adopted for raising money for the repair was
excellent. The priests were directed to set apart the regular income of the
temple
and also to go through the country
among their acquaintances
and
raise a general subscription. Each priest was to present the case to his personal friends.
There could be no better plan. This is the simple scriptural method by which
religion is extended. Every Christian is to go among his friends and
acquaintances
and enlist them one by one.
5. The most excellent plans may fail. The plan of Jehoash failed. The
failure lay immediately at the door of the priests. These good men seem to have
shared the want of interest of Jehoiada in the work. They failed to collect the
popular tax. And instead of using the collections which they made for the
purpose for which they were raised
they expended them for current needs
and
for furniture which needed to be replaced
candlesticks
tongs
and spoons.
6. A new and poor plan succeeded. His patience at length worn out
the king called a conference
discovered how things had been mismanaged
and
changed his course. He learned that
notwithstanding his order
the temple tax
the half-skekel
had not been collected. With the counsel of Jehoiada
he had a
collection chest placed at the gate of the temple; he stopped the private
subscriptions
and had a proclamation issued
calling upon the people
throughout the nation to pay the ancient tax of Moses. Simply the uniform sum
fixed by Moses was required from all. The princes were not permitted to pay
more; the poorest man might not pay less. The confidence of the king in the
people was justified. The chest rapidly filled
and
when it was emptied
was
refilled again and again. The plan was a very poor one: one of the very poorest
which man has ever devised
this of a box at the church door. It succeeded
because the people were interested to get the work done. It is of interest to
note that
when the repair was completed
enough money was left to r furnish
the temple throughout with vessels of silver and gold.
7. The depth of the reformation in the nation is shown in what is
said of the honesty of Joash’s master-workmen. The taxes
as they were taken
from the chest at the gate of the temple
were put into the hands of these men
to pay out in wages
and
moreover
they reckoned not for materials with the
men into whose hands they delivered the money to be bestowed on workmen; for
they dealt faithfully. This is most extraordinary. This was one of the times
when Israel had a dim realization of the coming millennium
when Holiness
should be written on the bells of the horses
when public money could be
trusted to officials
high and low
with such confidence that they would deal
faithfully that they were not required to give any account. (Monday Club
Sermons.)
The history of Jehoash
The whole story of Joash is soon told. He was a son of Ahaziah
and the only one of his children who escaped the murderous policy of Athaliah.
I. The
dilapidating influence of time upon the best material productions of mankind.
The temple had not been built more than about one hundred and sixty years
had
got into a state of dilapidation
there were breaches in it; where the breaches
were we are not told
whether in the roof
the floor
the walls
or in the
ceiling. The crumbling hand of time had touched it. No human superstructure
perhaps
ever appeared on the earth built of better materials
or in a better
way
than the temple of Solomon. It was the wonder of ages. Notwithstanding
this
it was subject to the invincible law of decay. The law of dilapidation
seems universal throughout organic nature; the trees of the forest
the flowers
of the field
and the countless tribes of sentient life that crowd the ocean
earth
and air
all fall into decay; and so
also
with the material
productions of feeble man. Throughout the civilised world we see mansions
churches
cathedrals
palaces
villages
towns
and cities
in ruins. All
compound bodies tend to dissolution
there is nothing enduring but primitive
elements or substances. This being so
how astoundingly preposterous is man’s
effort to perpetuate his memory in material monuments. The only productions of
men that defy the touch of time and that are enduring are true thoughts
pure
sympathies
and noble deeds.
II. The incongruity
of worldly rulers busying themselves in religious institutions. Jehoash was no
saint
the root of the matter was not in him; he had no vital and ruling sympathy with the
Supreme Being
yet he seemed zealous in the work of repairing the temple.
III. The value of
the co-operative principle in the enterprises of mankind. It would seem that
the work of repairing the temple was so great that no one man could have
accomplished it. Hence the king called earnestly for the co-operation of all.
They obeyed his voice. The people gave the money
and all set to work. Two
remarks concerning the principle of co-operation.
1. It is a principle that should govern all men in the undertakings
of life. It was never the purpose of the Almighty that man should act alone for
himself
should pursue alone his own individual interests. Men are all members
of one great body
and was ever member made to work alone? No. But for the good
of the whole
the common weal.
2. It is a principle that has done and is doing wonders in the
undertakings of life. This principle
however
has its limits. In spiritual
matters it must not infringe the realm of individual responsibility. There is
no partnership in moral responsibility. Each man must think
repent
and believe for himself.
“Every man must bear his own burden.” The narrative reminds us of--
IV. The potency of
the religious element in even depraved men. At this time Israel was morally as
corrupt as the heathen nations. Notwithstanding this
the religious sentiment
was in them
as in all men
a constituent part of their natures
and this
sentiment is here appealed to
and roused into excitement
and being excited
men poured forth their treasures and employed their energies for the repairing
of the temple. This element in man often sleeps under the influence of
depravity
but mountains of depravity cannot crush it
it lies in human nature
as the mightiest latent force. Peter the Hermit
Savonarola the Priest
Wesley
the Methodist
and others
in every age have roused it into mighty action even
amongst the most ignorant and depraved of the race.
V. The power of
money to subdue enemies. Here is a man
a proud
daring monarch
who was
determined to invade Judea
and to take possession of Jerusalem. Relinquishing
his designs
what was the force that broke his purpose? Money. It is said that
Jehoash sent gold to Hazael
“and he went away from Jerusalem.” Truly money
answereth all things. Money tan arrest the march of armies and terminate the
fiercest campaigns. (David Thomas
D. D.)
Verse 9
And Jehoiada the priest took a chest.
The first contribution-box
This chapter takes us away from those confusions up in northern
Palestine
which seemed to be getting a little overcrowded with murder and
warfare and theft. There is a deep spiritual apathy in the city and the land
everywhere. The people have still idolatrous practices; around on some of the
hills there are altars and groves where decorous men and women would think it
not nice to go. The worst of this terrible ungodliness is found in the
greediness of the priests. Evidently they are self-seekers of the vile sort. They
exhaust all the income of the sanctuary
slender as it is
in their own
emoluments and perquisites. The king is inefficient
as should be expected;
what could a little boy do? The temple is all out of repair; there are breaches
in many parts of the building. A dull period of sixteen years has been slowly
drifting along. The picture is not encouraging; but let us turn ourselves to
the instruction it offers for us in these modern times. The force of the story
will come out in a series of observations.
I. Sometimes
religious depression shows itself in material dilapidations. Everything is
running behind-hand in the public spirit of the town
the city
or the
congregation.
1. It is a bad sign when the church edifice is going into ruinous
condition. Can it be said that the zeal of the Lord is eating any one up there?
2. It is a worse sign when the income of any congregation has begun
to fail. In the story here
somebody must have pushed up that little
seven-year-old king Jehoash to try to collect some money
for he issued a call
almost at once for help to put the temple under repair. But it all came to
nothing; the house of the Lord continued to discourage and chill the devotions
far more than to awake them
because it was so forlorn and unclean.
3. It is a worse sign still when the minister and the employees exhaust
the funds in their own uses and luxuries. That was the trouble during those sad
sixteen years of Jehoash’s infancy. Money went in
but the priests swallowed it
up.
4. It is the worst sign of all when the people’s heart is unmoved;
when everybody knows and nobody cares about the cheerlessness of the facts or
the prospects.
II. Sometimes the
speediest relief is found in the people’s taking the reform wholly into their
own hands.
1. In this case
it was the young king and the people who did the
work
though the high-priest organised the new movement
under royal direction.
Let us look into the whole facts and philosophy of this uprising of the
community there in Jerusalem. The religious and ordained officers in the
congregation of the temple cheerfully arose to say
“Let anybody do this great
and needed thing that can do it better than we can.” They consented to receive
none of the money
and they withdrew from ordering the repairs. In that
historic hour there came first to light the earliest contribution-box used in
the service of God. Was there ever anything imagined so rude or inartistic as
an instrument of devotion?
2. But before you smile at the prosaic expedient
pause a moment to
do simple justice to one of God’s instruments of good. From that day the
contribution-box has been an institution for the Church under the Old Testament
and the New
probably as well known as any other in the range of our
experience. It deserves now and then a decent eulogy. Its record is honourable
and fair.
III. Sometimes piety
is brought back to its level under a fresh impulse of material prosperity. This
is a reflection also that we might expect to be suggested by the history here.
1. The philosophy underlying such a conclusion is simple. We are all
creatures of human build and constitutional weakness in relation to the practical world we
live in. When the church is repulsive and the services dull
when the carpets
are soiled with long using
when the prayer-circle is languishing; then
good
friends
it is almost hopeless for even the best of saints to try and keep up
his spirits.
2. The relief is close at hand.
3. The facts
which might be offered in illustration
are without
limit. (C. S. Robinson
D. D.)