10. And it was so, when they saw that there was much money in the chest, that the king's scribe and the high priest came up, and they put up in bags, and told the money that was found in the house of the LORD,

11. And they gave the money, being told, into the hands of them that did the work, that had the oversight of the house of the LORD: and they laid it out to the carpenters and builders, that wrought upon the house of the LORD,

12. And to masons, and hewers of stone, and to buy timber and hewed stone to repair the breaches of the house of the LORD, and for all that was laid out for the house to repair it.

13. Howbeit there were not made for the house of the LORD bowls of silver, snuffers, basons, trumpets, any vessels of gold, or vessels of silver, of the money that was brought into the house of the LORD:

14. But they gave that to the workmen, and repaired therewith the house of the LORD.

15. Moreover 2 they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen : for they dealt faithfully.

We

A contribution-box should always be one of the attractions of the Lord's house. ought to go to church to give as well as to get. Praying and singing in a church mean but little from a person who is unwilling to give anything into the Lord's treasury. In making choice of a church home, it is as well to look out for one where the contribution-box is always open and always prominent.-II. C. Trumbull.

IO. The king's scribe (or secretary) and the high priest came up. Public account should be rendered of all moneys and gifts which are collected for religious or benevolent purposes, in order that it may be known that they are applied as was designed, and that the giver may be encouraged to further liberality. Lange. They put up in bags, and told the money. That is, weighed and marked the weight. These seem to have been delivered sealed, a certain amount in each, to those trustworthy men to whom the charge of the work was confided. We see here a distinct indication of a practice still followed in the East where large sums of money are concerned, as in the disbursements of the government and in the taxes and tributes paid to the crown. The money is in such cases deposited in long, narrow bags, each containing a certain sum, and carefully sealed with the official seal. As this is done under the authority of the government by responsible public officers, the bag or purse passes current for the sum marked thereon so long as the seal remains unbroken. This custom is so well established in the Levant at the present day that "a purse" has become the name for a certain amount of money thus made up, now usually about five pounds sterling. Bankers and merchants resort to the same expedient when the seal of the firm can be regarded as a sufficient guaranty for the amount contained in the bag. Kitto.

II.

work.

Them that did the work. The overseers, or architects, who had charge of the

13. Howbeit there were not made . . . vessels. There is a curious verbal contradiction between this statement and that of 2 Chron. 24: 14,-“They brought the rest of the money before the king and Jehoiada, whereof were made vessels," etc. But the two writers are not really opposed. All that the author of Kings desires to impress on his readers is that the repairs were not delayed by any deductions from the money that flowed in through the chest on account of vessels or ornaments of the house. - Cook. The money contributed was given to the repairs till they were completed. Only the surplus after all was finished, and what was brought in later, was used for the temple vessels.

14. And repaired therewith the house of the Lord. When men take hold in earnest, God's work will be done.

15. They reckoned not with the men. For they trusted implicitly in their honesty. But this work has a strange ending. Joash himself in his later years not only favored idolatry, but took from the temple the very treasures he had placed there with the surplus money, and gave them as a bribe to Hazael, the king of Syria (2 Kings 12: 17, 18).

LESSONS FROM THE REPAIR OF THE TEMPLE.

1. There are times of declension when God's spiritual temple needs repair, on account of unbelief, neglect, worldly life and behavior, and immorality. Where are the congregations in which there is nothing ruinous or decayed, in which nothing could be improved?

2. When the building in which a congregation assembles to worship God, to hear his Word, and to receive the means of grace, is left ruinous, God does not receive the honor which belongs to him. Where the churches fall to ruins, there religion and piety also fall into decay; but where there is love of God and joy in his Word, there no ruinous churches are seen. — Lange.

3. A time in which magnificent palaces, theatres, and ball-rooms are repaired or built at great expense, but in which the houses of God are left small, wretched, dirty, and ruinous, is a time of religious decay, and resembles the time of Athaliah in Judah, when the things dedicated to the temple were given to the house of Baal. — Lange.

4. When there is such decay we should haste and make diligent effort to repair it, in ourselves, in the church building, in the church spiritual.

5. When one method fails, let us adopt some new and better method.

6. It is a great privilege to have frequent collections and appeals, and opportunities of giving. It is the meagre, and not the free givers, who complain of "so many calls."

7. Collections of money are a convenient way by which all of us may have a part in the building of God's spiritual temple: we can thus preach to the heathen with the missionary, and give the good news to the destitute all over the world.

8. The contribution-box is one of the most important institutions of the house of God, and one of the most blessed in its influence upon those who give to it; and giving is an important part of public worship. — Todd.

9. Many a good work would be done which now lies undone if there were only some active person to stir in it and take the lead; we see how much one person can do.

SUGGESTIONS TO TEACHERS.

As we turn to the kingdom of Judah and pass over almost a third of a century, it will be necessary to review the INTERVENING HISTORY. But much of it will come under our first heading.

1. THE REIGN OF JOASH (vers. 1-3). It is quite important to this lesson that we study the history in 2 Chron. as well as in 2 Kings. For younger scholars a vivid picture can be drawn of the escape of the infant Joash. For all, there are many lessons to be drawn from the life of King Joash,- God's providence over him; the blessing of good friends; the evil of bad companionship. We cannot always know how much of our apparent goodness comes from our surroundings; one good deed does not make us good.

II. THE NEED. Why the temple needed so much repair. Apply, if needful, to our own churches and Sunday-school rooms. Apply still more to God's spiritual temple, and the need of reviving influences.

Illustration. A member of the Society of Friends in Philadelphia was once called upon by a committee on account of some trespass of their rules, when he related to them the following dream. "I dreamed that the whole Society of Friends were collected in our great meeting-house, and attending to the business of the church. The subject under discussion was the filthy condition of the meeting-house, and the means of cleansing it. Many plans were proposed and discussed by the prominent members, who sat in the upper seats; but none seemed likely to answer the purpose till one little man, who occupied a seat on the floor of the house, and had not taken part in the discussion, got up and said, 'Friends, I think that if each one of us would take a broom and sweep immediately around his own seat, the meeting-house would be cleaned." God's spiritual temple doubtless needs repair. There is much to be done for its cleansing and improvement; but while we see the need, let us each begin to repair over against his own house.

III. DILATORY WORK (vers. 4-8). Reason why these priests did not hasten. Why there is often negligence and delay in the work of God.

Illustration. "See that ye hasten the matter" is an injunction always needed, and peculiarly needed, in the East. Everything there is delayed and prolonged. An appointment for a particular hour means any hour not earlier, with the understanding that the next day will do as well, and if not, no matter. The inconvenience of such ideas and practice is beyond sufferance to an Occidental. Only steamships and railways have had power to give the Orientals a just idea of the value of time.-S. S. Times.

IV. A NEW AND SUCCESSFUL PLAN (vers. 29–31). It was a contribution-box. Every person could have a part in the work.

Illustrate from shares in a mill or railroad, by which many persons can have part. So by giving we have shares in the missionary work, in the church, in aid of the poor, in temperance reform, in the progress of Christ's kingdom.

It is important to dwell on this privilege and duty. The liberality and power of the church to carry forward broad schemes of benevolence, to deepen and open channels for Christian work and influence in the next half-century, yes, for all time, depends much upon the fidelity of the teaching of the present time upon this very subject; and the time for scholars to form fixed habits of real beneficence is while they are in the primary department. As soon as a child can understand the feeling of ownership, it can be taught the luxury of giving. Faith Latimer.

TIME. Elisha died about B.C. 838, aged 90 years. Eighteen years after the repairs on the temple, of the last lesson, and soon after the death of King Joash of Judah. It was at the very beginning of the sole reign of Jehoash (or Joash) over Israel.

PLACE. The interview described in this lesson took place in Samaria, the capital of Israel, where both the king and the prophet dwelt. The king "came down" from his palace to see the dying Elisha. To the east of Samaria lay Syria, and on the main road to Damascus, six miles east of the Sea of Galilee, lay Aphek, now called Fik, where Joash smote the Syrians three times, according to the prophecy of Elisha.-S. S. Times.

RULERS. Joash, king of Israel, B.C. 841-825. Amaziah, king of Judah, B.C. 839810. Benhadad III., son of Hazael, king of Syria, B.C. 839.

PRONUNCIATIONS. — A phěk; Běnha'dad; Hăz'ăěl; Jěhō'ash;

Mo'ǎbites.

INTRODUCTION.

The history now returns to the kingdom of Israel. Jehu died just about the time of the repairing of the temple, and was succeeded by his son Jehoahaz, who reigned 17 years. The revolution which attended his elevation to the throne, and the disorders which followed it, so weakened the nation that the Syrians, who had found in Hazael a warlike and ambitious monarch, were able to wrest from the Israelites most of their possessions on the east of the Jordan. During the whole 17 years of the reign of Jehoahaz, the son of Jehu, the Syrians continued to gain victories and advantages over the Israelites, till the kingdom was at its lowest ebb of misfortune and misery. This was the state of things when Jehoahaz died, and Jehoash his son succeeded him on the throne. The first impulse of the young king, beginning his reign in such critical circumstances, was to seek the counsel and help of the prophet Elisha, of whom, since the anointing of Jehu, forty-five years previous, there has been no mention. Todd.

EXPLANATORY.

I. The Young King. - Ver. 1. Jehoash (gift of God), usually shortened to Joash, the son of Jehoahaz and grandson of Jehu. He had reigned two years in conjunction with his father, and had just become sole ruler about the time of Elisha's death. His kingdom had been greatly weakened in the previous reign, on account of the sins of his father and grandfather. The Syrians were the chief enemies, and they had taken from Israel their possessions east of the Jordan (2 Kings 10: 32, 33), and had desolated and devastated the kingdom, and so reduced its resources that the king had but 50 horsemen and 10 chariots in his army (2 Kings 13: 7). Little is said of the reign of Joash except that what he did was evil. Almost all that was worth recording was in connection with the prophet Elisha. He reigned sixteen years, and his epitaph was, " He repeated the sins that his fathers had sinned."

II. Elisha the Prophet. - Ver. 14. The early history of Elisha is given in Lesson II., Third Quarter. His home was at the capital. Nothing is recorded of him for 45 years after his anointing Jehu to be king. But the testimony of Joash shows that Elisha was

And Joash

14. Now Elisha was fallen sick of his sickness whereof he died. the king of Israel came down unto him, and wept over his face, and said, O my father, my father, the chariot 1 of Israel, and the horsemen thereof.

15. And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows.

16. And he said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands.

17. And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in 2 Aphek, till thou have consumed them.

12 Kings 2: 12.

21 Kings 20: 26.

of great value in the kingdom, more than horses and chariots. He was the foremost subject in the land. There is a mighty power in that quiet influence which puts its hands on the very helm of the government while it is yet unrecorded in history. Who can tell how much worse the kingdom might have been but for the influence of Elisha? — P. Fifty years of holy living and humble praying in such a man as he were not spent in vain, even though no earthly record was made of them. - Lowrie. Though the nine recorded miracles of Elisha often affected only individuals, and his days passed in the quiet of ordinary life, his influence was wide and powerful. Elijah had lamented at the end of his career the disappointment of his hopes; Elisha's life, if it knew no moments of supreme exaltation, closed amidst universal veneration. Nor did the veneration in which he was held cease with his life. A splendid monument raised over his grave near Samaria was shown with reverence in after ages, and funeral dances were celebrated periodically in his honor round the sacred spot where he lay. Geikie. Now at the age of 90, sick and dying, he offers a parting blessing to the king and to his country.

III. The Visit of the King to the Dying Prophet. Vers. 14-19. 14. The king of Israel came down. From the palace to Elisha's house. The prophet's home was in Samaria, at no great distance from the royal residence. It was an unusual act of condescension for the king to visit a private dwelling. Todd. And wept over his face. The king began to appreciate the greatness of the blessing his kingdom had in the prophet. He could no longer reprove him, and "the blessing brightened as it took its flight." O my father. Expressing the kind and loving interest the aged prophet took in the young king. The chariot of Israel, and the horsemen thereof. The prophet of God was of more value for the defence of the kingdom than an army with chariots and cavalry. Joash knew the past history of Elisha, and recognized his power. And having been left with only 10 chariots and 50 horsemen (2 Kings 13:7), he felt the value of such a defence.-P. The virtuous lives, the earnest prayers, the faithful testimony of the people of God do more to conserve the State than armies and navies. No amount of wealth or power can save a nation which is morally corrupt.-N. Hall.

15. Take bow and arrows. This was a symbolical action, by which the prophet intended to represent the victory which he was about to promise the king of Israel against the Syrians, his greatest and most dangerous enemy, who had already done the kingdom so much evil. It was an ancient custom to shoot an arrow or cast a spear into the country which an army intended to invade. Justin says that as soon as Alexander the Great had arrived on the coasts of Ionia he threw a dart into the country of the Persians. The dart, spear, or arrow thus thrown was an emblem of the commencement of hostilities. Virgil represents Turnus as giving the signal of attack by throwing a spear:

"Who first,' he cried,' with me the foe will dare?'
Then hurled a dart, the signal of the war."

- Burder, in Bush's Ill. of S. S., p. 210.

16. Put thine hand upon the bow. That is, bend it, and prepare to shoot with it. The king was to hold the bow, because he was the one who was to defeat his enemies. Elisha put his hands upon the king's hands. To signify that it was divine power operating through the king, which was to be the real cause of his success. Todd. In all we do, let us ask God to put his hand on ours. Let us do nothing in which we cannot expect God's help. Let us put our hand to nothing in our own strength, but depending on him to give success. - Lewis.

17. Open the window. The window was simply an opening in the wall covered with

18. And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. 19. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice.

20. And Elisha died, and they buried him. invaded the land at the coming in of the year.

And the bands of the Moabites

lattice-work, which allowed the air to come in while shutting out the sun (Judg. 5: 28). When the lattice was thrown back the window was entirely open. Todd. Eastward. Syria of Damascus lay partly east, but still more north, of the Holy Land. The capital Damascus was north-east, and one could look toward it from an eastward window. The window was to be opened, and the arrow shot eastward, not so much against Syria itself as against the scene of the recent Syrian successes, Gilead (2 Kings 10: 33), which was also to be the scene of Joash's victories over them. Cook. The arrow of the Lord's deliverance. This was said to explain to Joash the meaning of the symbolical action and the one to follow. It meant deliverance from the power of Syria. Aphek. A town now called Fik, six miles east of the Sea of Galilee, on the road to Damascus. It was in the Palestine border of the country the Syrians had taken from the kingdom of Israel. The scene of former defects was to become that of triumph.

JOASH'S TRIAL. So far the scene is preliminary to the real test of Joash which was to follow. He was not condemned at last for not understanding obscure symbols and hidden meanings, but the nature of the trial was expressly set before him. "Your shooting means victory. The promise is large and free; take the blessing." And it was evident of itself that the more arrows he shot, the greater deliverance, the more victories, would he obtain. 18. And he said, Take the arrows. That is, those left in the quiver. Smite upon the ground. Shoot them one after another to the ground out of the same eastward window. "He was not merely to shoot, he was to hit." And he smote thrice, and stayed. He had so little faith, so little earnestness, he was so weakly unbelieving and unperceiving, that instead of shooting till the prophet told him to stop, or till every arrow was gone, saying, “This means victory," "Another arrow of triumph from the Lord," he sped three arrows and basely stayed his hand. — P.

19. And the man of God was wroth. He was indignant that when such blessings were offered, when such deliverance for his native land was almost thrust upon him, such a noble and splendid career was opened before him, the young king should be so weak, so blind, so wicked as to throw away his opportunity, and, like the swine, trample such pearls under his feet. P. Thou shouldest have smitten five or six times. You should have shown zeal, and faith, and earnestness by shooting more arrows. Now thou shalt smite Syria but thrice. Gain only three victories instead of entire deliverance from the foreign yoke. Elisha's promise (ver. 17) shows that God had been willing to give the Israelites complete victory over Syria. But Joash, by his non-acceptance of the divine promise in its fulness, had checked the outflow of mercy, and the result was that the original promise could not be fulfilled. - Cook.

Why should so little a thing as the failure to shoot a few arrows be the cause of losing such great blessings? Because it was a sign and evidence of his want of fitness for the victory. He was neither strong, nor religious, nor faithful to God; and for God to give the blessings that belong to goodness and faith to such a man would be to reward and encourage unbelief and sin. It must be done unto us according to our faith. God cannot, even by his providence, say "Well done, good and faithful servants to those who have not done well. -P. The Master asks always, "Believest thou that I am able?" And from every one of his servants to the end of time, if you give them the Capernaum measure of faith, you shall have from them Capernaum measure of works and no more. - Ruskin.

IV. The Prophet's Tomb. - Vers. 20, 21. 20. And they buried him. As Josephus says, with magnificent funeral. He also obtained a magnificent funeral, such a one indeed as it was fit a person so beloved of God should have." -Josephus. According to Jerome's statement Elisha's grave was in the neighborhood of Samaria, where he had a residence. Others think he was buried near Jericho, a favorite city of his. This agrees with what follows, for then his grave would be on the frontiers of the kingdom toward Moab, most easily reached by the marauding bands of Moabites. The bands of the Moabites. The descendants of Moab, one of the sons of Lot. They occupied the mountainous region east