that had been weighed into the hands of them that did the work [that is, them] that were appointed

for the house of Jehovah," viz., to superintend the building operations. According to 2 Chronicles

24:12, these were Levites, and men of such trusted character that it was deemed unnecessary to

require an account of their disbursements to the workmen whom they employed. The money was

in the first place exclusively devoted to the repair of the Temple (2 Kings 12:13). But when this

was completed, the rest was used for the purchase of sacred vessels for the service of the

Sanctuary (2 Chronicles 24:14). And it is specially indicated, partly to show the liberality of the

people, and partly the extent of the religious revival, that all these contributions in no way

diminished the regular revenues of the priesthood* (2 Kings 12:16).

* The law did not assign to t he priests any money in connection with sin -offerings. But we infer

that it was the practice that the priest received some money-gift besides the flesh of the sacrifice

(Leviticus 6:25-29).

We mark that the twenty-third year of Joash, when the king took in hand the hitherto neglected

restoration of the Temple, was that in which, after Jehu's death, such great calamities befell the

kingdom of Israel (see the next Chapter). In general, the accession of Jehu's son, his partial return

to the service of the LORD), and afterwards the advance of Hazael into Israelitish territory, must

all have had their influence on the state of matters in Judah. Shortly after the restoration of the

Temple, Jehoiada died. The opportunity was seized by "the princes" to bring about a partial

counter-reformation. It is only natural that the corruption of the last reigns should have had a

demoralizing influence upon them. The moral rigor of the service of Jehovah would stand in

marked contrast with the lascivious services of Asherah (A starte - "groves" in the A.V.) and of

idols, probably the sacred trees of Astarte, and the service of Baal connected therewith.*

* See especially the articles,, "Astarte" and "Baal," in Riehm,. HandWorterb. d. Bibl. Altert. vol. I.

For the restoration of the latter, the "princes" humbly and earnestly petitioned the king. Joash

yielded; and, although he is not charged in Holy Scripture with any act of personal idolatry, the sin

which this involved brought its speedy judgment, and reacted on the whole later bearing of Joash.

It has sometimes been objected that so vital a change as this near the close of his reign seems

difficult to understand. But the character of Joash, the removal of the paramount influence of

Jehoiada, the growing power of the "princes" in the threatening hostilities from the north, and the

circumstance that the king in the first place only permitted the proceedings of the corrupt

aristocracy, sufficiently account for all that is recorded in the sacred narrative. On the other hand,

there cannot be more instructive reading than to compare this later part of the history of Joash with

that of Asa (1 Kings 15:9 -24, and especially 2 Chronicles 14), which, although by way of contrast,

seems almost a parallel to it.

The sanction given by the king to the introduction of idolatry in Judah soon brought, in the Divine

order of things, its national punishment. But here also Divine mercy first interposed by

admonitions and warnings sent through His prophets (2 Chronicles 24:19). Among these we have

probably to include Joel, whose prophecies were probably uttered in the period of hopeful revival

which characterized the first part of the reign of Joash. But now the warnings of the prophets were

not only left unheeded: they called forth violent opposit ion. Still, prophets might be borne with

because of their extraordinary mission and message. It was otherwise when the high-priest

Zechariah, the son - or, rather, grandson* - of Jehoiada, standing in his official capacity in the

court of the priests, addressed the people gathered beneath in the lower court speaking in similar

language, under the overpowering influence of the Spirit of God.

* In Matthew 23:35 (R.V.) he is called the son of "Barachiah." From the great age of Jehoiada at

the time of his death, there is every internal reason for believing that he was succeeded, not by his

son, but by his grandson.