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Expositor's Bible Commentary 2 Kings 12:1 In the seventh year of Jehu Jehoash began to reign; and forty years reigned he in Jerusalem. And his mother's name was Zibiah of Beersheba. ATHALLAH (B.C. 842-836) JOASH BEN AHAZIAH OF JUDAH (B.C. 836-796) 2 Kings 11:1-21 ; 2 Kings 12:1-21 " Par cette fin terrible, et due a ses forfaits, Apprenez, Roi des Juifs, et n’oubliez jamais, Que les rois dans le ciel ont un juge severe, L’innocence un vengeur, et les orphelins un pere! " - RACINE, " Athalie ." "Regardless of the sweeping whirlwind’s sway, That, hushed in grim repose, expects its evening prey." - GRAY. BEFORE we follow the destinies of the House of Jehu we must revert to Judah, and watch the final consequences of ruin which came in the train of Ahab’s Tyrian marriage, and brought murder and idolatry into Judah, as well as into Israel. Athaliah, who, as queen-mother, was more powerful than the queen-consort ( malekkah ), was the true daughter of Jezebel. She exhibits the same undaunted fierceness, the same idolatrous fanaticism, the same swift resolution, the same cruel and unscrupulous wickedness. It might have been supposed that the miserable disease of her husband Jehoram, followed so speedily by the murder, after one year’s reign, of her son Ahaziah, might have exercised over her character the softening influence of misfortune. On the contrary, she only saw in these events a short path to the consummation of her ambition. Under Jehoram she had been queen: under Ahaziah she had exercised still more powerful influence as Gebirah , and had asserted her sway alike over her husband and over her son, whose counsellor she was to do wickedly. It was far from her intention tamely to sink from her commanding position into the abject nullity of an aged and despised dowager in a dull provincial seraglio. She even thought that "To reign is worth ambition though in hell Better to reign in hell than serve in heaven." The royal family of the House of David, numerous and flourishing as it once was, had recently been decimated by cruel catastrophes. Jehoram, instigated probably by his heathen wife, had killed his six younger brothers. {2Ch 21:2-4} Later on, the Arabs and Philistines, in their insulting invasion, had not only plundered his palace, but had carried away his sons; so that, according to the Chronicler, "there was never a son left him, save Jehoahaz [ i.e. , Ahaziah], the youngest of his sons." {2Ch 21:17} He may have had other sons after that invasion; and Ahaziah had left children, who must all, however, have been very young, ‘since he was only twenty-two or twenty-three when Jehu’s servants murdered him. Athaliah might naturally have hoped for the regency; but this did not content her. When she saw that her son Ahaziah was dead, "she arose and destroyed all the seed royal." In those days the life of a child was but little thought of; and it weighed less than nothing with Athaliah that these innocents were her grandchildren. She killed all of whose existence she was aware, and boldly seized the crown. No queen had ever reigned alone either in Israel or in Judah. Judah must have sunk very low, and the talents of Athaliah must have been commanding, or she could never have established a precedent hitherto undreamed of, by imposing on the people of David for six years the yoke of a woman, and that woman a half-Phoenician idolatress. Yet so it was! Athaliah, like her cousin Dido, felt herself strong enough to rule. But a woman’s ruthlessness was outwitted by a woman’s cunning. Ahaziah had a half-sister on the father’s side, the princess Jehosheba, or Jehoshabeath, who was then or afterwards (we are told) married to Jehoiada, the high priest. The secrets of harems are hidden deep, and Athaliah may have been purposely kept in ignorance of the birth to Ahaziah of a little babe whose mother was Zibiah of Beersheba, and who had received the name of Joash. If she knew of his existence, some ruse must have been palmed off upon her, and she must have been led to believe that he too had been killed. But he had not been killed. Jehosheba "stole him from among the king’s sons that were slain," and, with the connivance of his nurse, hid him from the murderers sent by Athaliah in the palace storeroom in which beds and couches were kept. Thence, at the first favorable moment, she transferred the child and nurse to one of the chambers in the three stories of chambers which ran round the Temple, and were variously used as wardrobes or as dwelling-rooms. The hiding-place was safe; for under Athaliah the Temple of Jehovah fell into neglect and disrepute, and its resident ministers would not be numerous. It would not have been difficult, in the seclusion of Eastern life, for Jehosheba to pass off the babe as her own child to all but the handful who knew the secret. Six years passed away, and the iron hand of Athaliah still kept the people in subjection. She had boldly set up in Judah her mother’s Baal worship. Baal had his temple not far from that of Jehovah; and though Athaliah did not imitate Jezebel in persecuting the worshippers of Jehovah, she made her own high priest, Mattan, a much more important person than Jehoiada for all who desired to propitiate the favors of the Court. Joash had now reached his seventh year, and a Jewish prince in his seventh year is regarded as something more than a mere child. Jehoiada thought that it was time to strike a blow in his favor, and to deliver him from the dreadful confinement which made it impossible for him to leave the Temple precincts. He began secretly to tamper with the guards both of the Temple and of the palace. Upon the Levitic guards, indignant at the intrusion of Baal-worship, he might securely count, and the Carites and queen’s runners were not likely to be very much devoted to the rule of the manlike and idolatrous alien queen. Taking an oath of them in secrecy, he bound them to allegiance to the little boy whom he produced from the Temple chamber as their lawful lord, and the son of their late king. The plot was well laid. There were five captains of the five hundred royal bodyguards, and the priest secretly enlisted them all in the service. The Chronicler says that he also sent round to all the chief Levites, and collected them in Jerusalem for the emergency. The arrangements of the Sabbath gave special facility to his plans; for on that day only one of the five divisions of guards mounted watch at the palace, and the others were set free for the service of the Temple. It had evidently been announced that some great ceremony would be held in the shrine of Jehovah; for all the people, we are told, were assembled in the courts of the house of the Lord. Jehoiada ordered one of the companies to guard the palace; another to be at the "gate Sur ," or the gate "of the Foundation"; another at the gate behind the barracks (?) of the palace-runners, to be a barrier against any incursion from the palace. Two more were to ensure the safety of the little king by watching the precincts of the Temple. The Levitic officers were to protect the king’s person with serried ranks. Jehoiada armed them with spears and shields, which David had placed as trophies in the porch; and if any one tried to force his way within their lines he was to be slain. The only danger to be apprehended was from any Carite mercenaries, or palace servants of the queen: among all others Jehoiada found a widespread defection. The people, the Levites, even the soldiers, all hated the Baal worshipping usurper. At the fateful moment the guards were arranged in two dense lines, beginning from either side of the porch, till their ranks met beyond the altar, so as to form a hedge round the royal boy. Into this triangular space the young prince was led by the high priest, and placed beside the m atstsebah -some prominent pillar in the Temple court, either one of Solomon’s pillars Jachin and Boaz, or some special erection of later days. Round him stood the princes of Judah, and there, in the midst of them, Jehoiada placed the crown upon his head, and in significant symbol also laid lightly upon it for a moment "The Testimony"-perhaps the Ten Commandments and the Book of the Covenant-the most ancient fragment of the Pentateuch which was treasured up with the pot of manna inside or in front of the Ark. Then he poured on the child’s head the consecrated oil, and said, "Let the king live!" The completion of the ceremony was marked by the blare of the rams’ horns, the softer blast of the silver trumpets, and the answering shouts of the soldiers and the people. The tumult, or the news of it, reached the ears of Athaliah in the neighboring palace, and, with all the undaunted courage of her mother, she instantly summoned her escort, and went into the Temple to see for herself what was taking place. She probably mounted the ascent which Solomon had made from the palace to the Temple court, though it had long been robbed of its precious metals and scented woods. She led the way, and thought to overawe by her personal ascendency any irregularity which might be going on; for in the deathful hush to which she had reduced her subjects she does not seem to have dreamt of rebellion. No sooner had she entered than the guards closed behind her, excluding and menacing her escort. A glance was sufficient to reveal to her the significance of the whole scene. There, in royal robes, and crowned with the royal crown, stood her little unknown grandson beside the matstsebah , while round him were the leaders of the people and the trumpeters, and the multitudes were still rolling their tumult of acclamation from the court below. In that sight she read her doom. Rending her clothes, she turned to fly, shrieking, "Treason! treason!" Then the commands of the priest rang out: "Keep her between the ranks, till you have got her outside the area of the Temple; and if any of her guards follow or try to rescue her, kill him with the sword. But let not the sacred courts be polluted with her blood." So they made way for her, and as she could not escape she passed between the rows of Levites and soldiers till she had reached the private chariot-road by which the kings drove to the precincts. There the sword of vengeance fell. Athaliah disappears from history, and with her the dark race of Jezebel. But her story lives in the music of Handel and the verse of Racine. This is the only recorded revolution in the history of Judah. In two later cases a king of Judah was murdered, but in both instances "the people of the land" restored the Davidic heir. Life in Judah was less dramatic and exciting than in Israel, but far more stable; and this, together with comparative immunity from foreign invasions, constituted an immense advantage. Jehoiada, of course, became regent for the young king, and continued to be his guide for many years, so that even the king’s two wives were selected by his advice. As the nation had been distracted with idolatries, he made the covenant between the king and the people that they should be loyal to each other, and between Jehoiada and the king and the people that they should be Jehovah’s people. Such covenants were not infrequent in Jewish history. Such a covenant had been made by Asa {2Ch 15:9-15} after Abijam’s apostasy, as it was afterwards made by Hezekiah {2Ch 29:10} and by Josiah. {2Ch 29:31} The new covenant, and the sense of awakenment from the dream of guilty apostasy, evoked an outburst of spontaneous enthusiasm in the hearts of the populace. Of their own impulse they rushed to the temple of Baal which Athaliah had reared, dismantled it, and smashed to pieces his altars and images. The riot was only stained by a single murder. They slew Mattan, Athaliah’s Baal priest, before the altars of his god. With Jehoiada begins the title of "high priest." Hitherto no higher name than "the priest" had been given even to Aaron, or Eli, or Zadok; but thenceforth the title of "chief priest" is given to his successors, among whom he inaugurated a new epoch. It was now Jehoiada’s object to restore such splendor and solemnity as he could to the neglected worship of the Temple, which had suffered in every way from Baal’s encroachments. He did this before the king’s second solemn inauguration. Even the porters had been done away with, so that the Temple could at any time be polluted by the presence of the unclean, and the whole service of priests and Levites had fallen into desuetude. Then he took the captains, and the Carians, and the princes, and conducted the boy-king, amid throngs of his shouting and rejoicing people, from the Temple to his own palace. There he seated him on the lion-throne of Solomon his father, in the great hall of justice, and the city was quiet and the land had rest. According to the historian, "Joash did right all his days, because Jehoiada the priest instructed him." The stock addition that "howbeit the bamoth were not removed, and the people still sacrificed and offered incense there," is no derogation from the merits of Joash, and perhaps not even of Jehoiada, since if the law against the bamoth then existed, it had become absolutely unknown, and these local sanctuaries were held to be conducive to true religion. It was natural that the child of the Temple should have at heart the interests of the Temple in which he had spent his early days, and to the shelter of which he owed his life and throne. The sacred house had been insulted and plundered by persons whom the Chronicler calls "the sons of Athaliah, that wicked woman," {2Ch 24:7} meaning, probably, her adherents. Not only had its treasures been robbed to enrich the house of Baal, but it had been suffered to fall into complete disrepair. Breaches gaped in the outer walls, and the very foundations were insecure. The necessity for restoring it occurred, not, as we should have expected, to the priests who lived at its altar, but to the boy-king. He issued an order to the priests that they should take charge of all the money presented to the Temple for the hallowed things, all the money paid in current coin, and all the assessments for various fines and vows, together with every freewill contribution. They were to have this revenue entirely at their disposal, and to make themselves responsible for the necessary repairs. According to the Chronicler, they were further to raise a subscription throughout the country from all their personal friends. The king’s command had been urgent. Money had at first come in, but nothing was done. Joash had reached the twenty-third year of his reign, and was thirty years old; but the Temple remained in its old sordid condition. The matter is passed over by the king as lightly, courteously, and considerately as he could; but if he does not charge the priests with downright embezzlement, he does reproach them for most reprehensible neglect. They were the appointed guardians of the house: why did they suffer its dilapidations to remain untouched year after year, while they continued to receive the golden stream which poured-but now, owing to the disgust of the people, in diminished volume-into their coffers? "Take no more money, therefore," he said, "from your acquaintances, but deliver it for the breaches of the house." For what they had already received he does not call them to account, but henceforth takes the whole matter into his own hands. The neglectful priests were to receive no more contributions, and not to be responsible for the repairs. Joash, however, ordered Jehoiada to take a chest and put it beside the altar on the right. All contributions were to be dropped into this chest. When it was full, it was carried by the Levites unopened into the palace, {2Ch 24:11} and there the king’s chancellor and the high priest had the ingots weighed and the money counted; its value was added up, and it was handed over immediately to the architects, who paid it to the carpenters and masons. The priests were left in possession of the money for the guilt-offerings, and for the sin-offerings, but with the rest of the funds they had nothing to do. In this way was restored the confidence which the management of the hierarchy had evidently forfeited, and with renewed confidence in the administration fresh gifts poured in. Even in the cautious narrative of the Chronicler it is clear that the priests hardly came out of these transactions with flying colors. If their honesty is not formally impugned, at least their torpor is obvious, as is the fact that they had wholly failed to inspire the zeal of the people till the young king took the affair into his own hands. The long reign of Joash ended in eclipse and murder. If the later tradition be correct, it was also darkened with atrocious ingratitude and crime. For, according to the Chronicler, Jehoiada died at the advanced age of one hundred and thirty, and was buried, as an unwonted honor, in the sepulchers of the kings. When he was dead, the princes of Judah came to Joash, who had now been king for many years, and with a strange suddenness tempted the zealous repairer of the Temple of Jehovah into idolatrous apostasy. With soft speech they seduced him into the worship of Asherim. It was marvelous indeed if the child of the Temple became its foe, and he who had made a covenant with Jehovah fell away to Baalim. But worse followed. Prophets reproved him, and he paid them no heed, in spite of "the greatness of the burdens"- i.e. , the multitude of the menaces-laid upon him. {2Ch 24:27} The stern, denunciative harangues were despised. At last Zechariah, the son of his benefactor Jehoiada, rebuked king and people. He cried aloud from some eminence in the court of the Temple, that "since they had transgressed the commandments of Jehovah they could not prosper: they had forsaken Him, and He would forsake them." Infuriated by this prophecy of woe, the guilty people, at the command of their guiltier king, stoned him to death. As he lay dying, he exclaimed, "The Lord look upon it, and require it!" The entire silence of the elder and better authority might lead us to hope that there may be room for doubt as to the accuracy of the much later tradition. Yet there certainly was a persistent belief that Zechariah had been thus martyred. A wild legend, related, in the Talmud, tells us that when Nebuzaradan conquered Jerusalem and entered the Temple he saw blood bubbling up from the floor of the court, and slaughtered ninety-four myriads, so that the blood flowed till it touched the blood of Zechariah, that it might be fulfilled which is said, {Hos 4:2} "Blood toucheth blood." When he saw the blood of Zechariah, and noticed that it was boiling and agitated, he asked, "What is this?" and was told that it was the spilled blood of the sacrifices. Finding this to be false, he threatened to comb the flesh of the priests with iron currycombs if they did not tell the truth. Then they confessed that it was the blood of the murdered Zechariah. "Well," he said, "I will pacify him." First he slaughtered the greater and lesser Sanhedrin: but the blood did not rest. Then he sacrificed young men and maidens: but the blood still bubbled: At last he cried, "Zechariah, Zechariah, must I then slay them all?" Then the blood was still, and Nebuzaradan, thinking how much blood he had shed, fled, repented, and became a Jewish proselyte! Perhaps the worst feature of the story against Joash might have been susceptible of a less shocking coloring. He had naturally all his life been under the influence of priestly domination. The ascendency which Jehoiada had acquired as priest-regent had been maintained till long after the young king had arrived at full manhood. At last, however, he had come into collision with the priestly body. He was in the right; they were transparently in the wrong. The Chronicler, and even the older historians, soften the story against the priests as much as they can; but in both their narratives it is plain that Jehoiada and the whole hierarchy had been more careful of their own interests than of those of the Temple, of which they were the appointed guardians. Even if they can be acquitted of potential malfeasance, they had been guilty of reprehensible carelessness. It is clear that in this matter they did not command the confidence of the people; for so long as they had the management of affairs the sources of munificence were either dried up or only flowed in scanty streams, whereas they were poured forth with glad abundance when the administration of the funds was placed mainly in the hands of laymen under the king’s chancellor. It is probable that when Jehoiada was dead Joash thought it right to assert his royal authority in greater independence of the priestly party; and that party was headed by Zechariah, the son of Jehoiada. The Chronicler says that he prophesied: that, however, would not necessarily constitute him a prophet, any more than it constituted Caiaphas. If he was a prophet, and was yet at the head of the priests, he furnishes an all but solitary instance of such a position. The position of a prophet, occupied in the great work of moral reformation, was so essentially antithetic to that of priests, absorbed in ritual ceremonies, that there is no body of men in Scripture of whom, as a whole, we have a more pitiful record than of the Jewish priests. From Aaron, who made the golden calf, to Urijah, who sanctioned the idolatrous altar of Ahaz, and so down to Annas and Caiaphas, who crucified the Lord of glory, they rendered few signal services to true religion. They opposed Uzziah when he invaded their functions, but they acquiesced in all the idolatries and abominations of Rehoboam, Abijah, Ahaziah, Ahaz, and many other kings, without a syllable of recorded protest. When a prophet did spring from their ranks, they set their faces with one consent, and were confederate against him. They mocked and ridiculed Isaiah. When Jeremiah rose among them, the priest Pashur smote him on the cheek, and the whole body persecuted him to death, leaving him to be protected only by the pity of eunuchs and courtiers. Ezekiel was the priestliest of the prophets, and yet he was forced to denounce the apostasies which they permitted in the very temple. The pages of the prophets ring with denunciations of their priestly contemporaries. {Isa 24:2; Jer 5:31; Jer 23:11; Eze 7:26; Eze 22:26; Hos 4:9; Mic 3:11, etc .} We do not know enough of Zechariah to say much about his character; but priests in every age have shown themselves the most unscrupulous and the most implacable of enemies. Joash probably stood to him in the same relation that Henry II stood to Thomas a Becket. The priest’s murder may have been due to an outburst of passion on the part of the king’s friends, or of the king himself-gentle as his character seems to have been-without being the act of black ingratitude which late traditions represented it to be. The legend about Zechariah’s blood represents the priest’s spirit as so ruthlessly unforgiving as to awaken the astonishment and even the rebukes of the Babylonian idolater. Such a legend could hardly have arisen in the case of a man who was other than a most formidable opponent. The murder of Joash may have been, in its turn, a final outcome of the revenge of the priestly party. The details of the story must be left to inference and conjecture, especially as they are not even mentioned in the earlier and more impartial annalists. It is at least singular that while Joash, the king, is blamed for continuing the worship at the bamoth , Jehoiada, the high priest, is not blamed, though they continued throughout his long and powerful regency. Further, we have an instance of the priest-regent’s autocracy which can hardly be regarded as redounding to his credit. It is preserved in an accidental allusion on the page of Jeremiah. In Jeremiah 29:26 we read his reproof and doom of the lying prophecy of the priest Shemaiah the Nehelamite, because as a priest he had sent a letter to the chief priest Zephaniah and all the priests, urging them as the successors of Jehoiada to follow the ruling of Jehoiada, which was to put Jeremiah in a collar. For Jehoiada, he said, "had ordered the priests, as officers [ pakidim ] in the house of Jehovah, to put in the stocks every one that is mad and maketh himself a prophet. {Jer 29:24-32} If, then, the Jehoiada referred to is the priest-regent, as seems undoubtedly to be the case, we see that he hated all interference of Jehovah’s prophets with his rule. That the prophets were usually regarded by the world and by priests as "mad," we see from the fact that the title is given by Jehu’s captains to Elisha’s emissary; {2Ki 9:11} and that this continued to be the case we see from the fact that the priests and Pharisees of Jerusalem said of John the Baptist that he had a devil, and of Christ that He was a Samaritan, and that He, too, had a devil. If Joash was in opposition to the priestly party, he was in the same position as all God’s greatest saints and reformers have ever been from the days of Moses to the days of John Wesley. The dominance of priestcraft is the invariable and inevitable death of true, as apart from functional, religion. Priests are always apt to concentrate their attention upon their temples, altars, religious practices and rites-in a word, upon the externals of religion. If they gain a complete ascendency over their fellow-believers, the faithful become their absolute slaves, religion degenerates into formalism, "and the life of the soul is choked by the observance of the ceremonial law." It was a misfortune for the Chosen People that, except among the prophets and the wise men, the external worship was thought much more of than the moral law. "To the ordinary man," says Wellhausen, "it was not moral but liturgical acts which seemed to be religious." This accounts for the monotonous iteration of judgments on the character of kings, based primarily, not upon their essential character, but on their relation to the bamoth and the calves. Although the historian of the Kings gives no hint of this dark story of Zechariah’s murder, or of the apostasy of Joash, and indeed narrates no other event of the long reign of forty years, he tells us of the deplorable close. Hazael’s ambition had been fatal to Israel; and now, in the cessation of Assyrian inroads upon Aram, he extended his arms towards Judah. He went up against Gath and took it, and cherished designs against Jerusalem. Apparently he did not head the expedition in person, and the historian implies that Joash bought off the attack of his "general." But the Chronicler makes things far worse. He says that the Syrian host marched to Jerusalem, destroyed all the princes of the people, plundered the city, and sent the spoil to Hazael, who was at Damascus. Judah, he says, had assembled a vast army to resist the small force of the Syrian raid; but Joash was ignominiously defeated, and was driven to pay blackmail to the invader. As to this defeat in battle the historian is silent; but he mentions what the Chronicler omits-namely, that the only way in which Joash could raise the requisite bribe was by once more stripping the Temple and the palace, and sending to Damascus all the treasures which his three predecessors had consecrated, -though we are surprised to learn that after so many strippings and plunderings any of them could still be left. The anguish and mortification of mind caused by these disasters, and perhaps the wounds he had received in the defeat of his army, threw Joash into "great diseases." But he was not suffered to die of these. His servants-perhaps, if that story be authentic, to avenge the slain son of Jehoiada, but doubtless also in disgust at the national humiliation-rose in conspiracy against him, and smote him at Beth-Millo, where he was lying sick. The Septuagint, in 2 Chronicles 24:27 , adds the dark fact that all his sons joined in the conspiracy. This cannot be true of Amaziah, who put the murderer to death. Such, however, was the deplorable end of the king who had stood by the Temple pillar in his fair childhood, amid the shouts and trumpet-blasts of a rejoicing people. At that time all things seemed full of promise and of hope. Who could have anticipated that the boy whose head had been touched with the sacred oil and over-shadowed with the Testimony-the young king who had made a covenant with Jehovah, and had initiated the task of restoring the ruined Temple to its pristine beauty-would end his reign in earthquake and eclipse? If indeed he had been guilty of the black ingratitude and murderous apostasy which tradition laid to his charge, we see in his end the nemesis of his ill-doing; yet we cannot but pity one who, after so long a reign, perished amid the spoliation of his people, and was not even allowed to end his days by the sore sickness into which he had fallen, but was hurried into the next world by the assassin’s knife. It is impossible not to hope that his deeds were less black than the Chronicler painted. He had made the priests feel his power and resentment, and their Levitic recorder was not likely to take a lenient view of his offences. He says that though Joash was buried in the City of David, he was not buried in the sepulchers of his fathers. The historian of the Kings, however, expressly says that "they buried him with his fathers in the City of David," and he was peaceably succeeded by Amaziah his son. There is a curious, though it may be an accidental, circumstance about the name of the two conspirators who slew him. They are called "Jozacar, the son of Shimeath, and Jehozabad, the son of Shomer, his servants." The names mean "Jehovah remembers," the son of "Hearer," and "Jehovah awards," the son of "Watcher"; and this strangely recalls the last words attributed in the Book of Chronicles to the martyred Zechariah. "Jehovah look upon it, and require it!" The Chronicler turns the names into "Zabad, the son of Shimeath, an Ammonitess, and Jehozabad, the son of Shimrith, a Moabitess." Does he record this to account for their murderous deed by the blood of hated nations which ran in their veins? The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.

And Jehoash did that which was right in the sight of the Lord. 2 Kings 12:2 Influence D. Moore, M. A. 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.(1) And first, I would say, have a care of being deceived as to your spiritual state, by what may be called the amiabilities of religion. Cradled in the sanctuary, nursed by a pious aunt, his early years watched over by a faithful servant of God, it had been a wonder if the early outward life of Jehoash had not been full of grace and promise.(2) A second counsel I would offer, is, see to it that there be no holding an undecided course in your religion. Jehoash does not seem to have actually joined the princes of Judah. But, "he hearkened to them," and from that they knew his mind. "He that wavereth is like a wave of the sea," saith St. James, "driven of the wind and tossed" — an unsettled, divided heart, the absence of all serenity and repose, and an acute sensitiveness to every disturbing influence, a never continuing in one stay. Lastly, as ye would have a goodness that shall stand with us in time, and shall abide the ordeal of that fire which is to try every man's work of what sort it is, see that ye have an inward experience of the vital realities of religion — the regenerate will, the renewed mind, the revival of that spiritual image upon the conscience which, after God, is created in righteousness and true holiness. You cannot be too severe, too searching in ascertaining your personal participation in these essentials of the spiritual character. ( D. Moore, M. A. ) The fruit of wise guardianship seen in later life William Francis. 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 . ) And Jehoash said to the priests. 2 Kings 12:4-15 The temple repaired Monday Club Sermons. 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 David Thomas, D. D. 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. ) And Jehoiada the priest took a chest. 2 Kings 12:9 The first contribution-box C. S. Robinson, D. D. 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.(1) The contribution-box exhibits the wide reach of religious obligation. This one stood beside the altar.(2) The contribution-box kindles the fires of love and hope in the believer's heart. For it seems to say, "All are at work now, and all together; what are you doing for your Lord?"(3) The contribution-box keeps good and true men up to the exact end in view.(4) The contribution-box develops and commissions the most capable workers in the Lord's cause. When men have given hopeful hearts and open hands alike to the service of the Master, it is not necessary to guard them; they will surely deal faithfully. 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. ).

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. 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.