2 Chronicles 16:2

KJV

Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Benhadad king of Syria, that dwelt at Damascus, saying,

KJV (with Strong's)

Then Asa {H609} brought out {H3318} silver {H3701} and gold {H2091} out of the treasures {H214} of the house {H1004} of the LORD {H3068} and of the king's {H4428} house {H1004}, and sent {H7971} to Benhadad {H1130} king {H4428} of Syria {H758}, that dwelt {H3427} at Damascus {H1834}, saying {H559},

Complete Jewish Bible

Then Asa removed silver and gold from the treasures of the house of ADONAI and the royal palace; and sent this message to Ben-Hadad king of Aram, who lived in Dammesek:

Berean Standard Bible

So Asa withdrew the silver and gold from the treasuries of the house of the LORD and the royal palace, and he sent it with this message to Ben-hadad king of Aram, who was ruling in Damascus:

American Standard Version

Then Asa brought out silver and gold out of the treasures of the house of Jehovah and of the king’s house, and sent to Ben-hadad king of Syria, that dwelt at Damascus, saying,

Commentary

### SUMMARY
Second Chronicles 16:2 records a critical moment in King Asa of Judah's reign, revealing a significant deviation from his previously commendable reliance on God. Faced with a military threat from King Baasha of Israel, Asa chose to divert sacred temple treasures, along with royal funds, to forge a political and military alliance with Benhadad, the king of Syria, rather than seeking divine intervention as he had successfully done in the past. This pragmatic, yet faithless, act marked a turning point, signaling a shift from trust in the Lord to reliance on human strategy and worldly alliances.

### CONTEXT
* **Literary Context:** This verse is situated at a pivotal juncture in King Asa's narrative. Up to this point, Asa's reign had been characterized by zealous religious reforms and remarkable divine deliverance. Chapters 14 and 15 detail his efforts to purge idolatry from Judah, rebuild fortified cities, and, most notably, his prayerful reliance on God against the massive Ethiopian army, resulting in a miraculous victory ([2 Chronicles 14:9-15](/2-chronicles/14-9 "2 Chronicles 14:9-15 - Asa's Prayer and God's Victory")). The immediate context of chapter 16 describes Baasha, King of Israel, fortifying Ramah, a strategic location that would restrict access to and from Judah. Instead of repeating his previous pattern of seeking the Lord, Asa's action in [2 Chronicles 16:2](/2-chronicles/16-2 "2 Chronicles 16:2 - Asa's Alliance with Benhadad") directly contrasts with his earlier faithfulness, setting the stage for the prophet Hanani's severe rebuke in [2 Chronicles 16:7-9](/2-chronicles/16-7 "2 Chronicles 16:7-9 - Hanani's Rebuke of Asa").
* **Historical & Cultural Context:** The fortification of Ramah by Baasha was a strategic military maneuver designed to exert pressure on Judah by controlling a key northern artery, potentially cutting off trade and movement. Ramah was located approximately five miles north of Jerusalem, making it a direct threat to Judah's capital. In the ancient Near East, forming alliances with powerful neighboring kingdoms was a common diplomatic and military strategy. Syria (Aram), with its capital at Damascus, was a formidable regional power. Asa's decision to bribe Benhadad to attack Israel from the north was a shrewd geopolitical move, intended to relieve pressure on Judah. However, from a theological perspective, it represented a profound failure of faith, especially considering the precedent of divine intervention in Judah's history. Furthermore, the use of "treasures of the house of the LORD" for such a purpose would have been seen as a sacrilege, as these funds were consecrated for temple maintenance, worship, or other divinely sanctioned purposes, not for worldly political machinations.
* **Key Themes:** The actions described in [2 Chronicles 16:2](/2-chronicles/16-2 "2 Chronicles 16:2 - Asa's Alliance with Benhadad") underscore several critical themes. The primary theme is the **shifting reliance** from God to human wisdom and power. Asa, who once cried out to the Lord for help against overwhelming odds ([2 Chronicles 14:11](/2-chronicles/14-11 "2 Chronicles 14:11 - Asa's Prayer")), now turns to a foreign king and worldly resources. This highlights the ever-present temptation for even devout leaders to lean on their own understanding rather than divine guidance. Another prominent theme is the **misuse of sacred resources**. The treasures of the Lord's house were consecrated, set apart for God's purposes. Their deployment as a political bribe signifies a profound disrespect for the divine and a blurring of the lines between the sacred and the profane. Finally, the verse foreshadows the **consequences of faithlessness**. While Asa's strategy achieved its immediate military objective, it incurred divine displeasure, leading to a period of continuous warfare for Judah and Asa's own subsequent illness and unrepentant death, as detailed later in [2 Chronicles 16:9-13](/2-chronicles/16-9 "2 Chronicles 16:9-13 - God's Eyes and Asa's End").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **treasures (Hebrew, _'otsarot'_):** This term refers to accumulated wealth, often stored in a treasury. The significant detail here is the dual source: "of the house of the LORD" (the Temple treasury) and "of the king's house" (the royal treasury). The inclusion of the Temple's consecrated funds highlights the sacrilegious nature of Asa's act. These were not merely state funds but resources dedicated to God, symbolizing the nation's devotion and trust in His provision. Their use for a worldly alliance demonstrates a profound lapse in spiritual discernment and reverence.
* **sent (Hebrew, _vayyishlach'_):** This verb implies a deliberate, active, and intentional dispatch. Asa didn't passively allow events to unfold; he actively initiated this diplomatic mission. The choice to "send" a bribe to Benhadad was a calculated decision, a conscious turning away from the direct, prayerful appeal to God that had characterized his earlier successes. It underscores the wilful nature of his deviation from divine reliance.
* **Benhadad (Hebrew, _Ben-Hadad'_):** The name means "son of Hadad," Hadad being a prominent Aramean storm god. Benhadad was a powerful and influential king of Aram (Syria), with his capital in Damascus. His inclusion here represents the worldly power and foreign alliances that Asa chose to rely upon. His very name, linked to a pagan deity, contrasts sharply with the "house of the LORD" from which the bribe was taken, further emphasizing Asa's spiritual compromise.

#### Verse Breakdown
* **"Then Asa brought out silver and gold":** This phrase establishes King Asa as the initiator of the action. The "silver and gold" represent significant wealth, indicative of a substantial offering or bribe. The act of "bringing out" suggests a deliberate and purposeful extraction of these valuable resources.
* **"out of the treasures of the house of the LORD and of the king's house":** This clause reveals the source of the wealth. The dual origin is crucial: some funds came from the royal treasury, which was within Asa's purview, but a significant portion came from the Temple treasury. This act of taking from "the house of the LORD" for a secular, politically motivated purpose is the central theological problem, signifying a misuse of consecrated resources and a lack of faith in God's ability to provide without such compromise.
* **"and sent to Benhadad king of Syria, that dwelt at Damascus, saying,":** This final clause identifies the recipient and the strategic purpose. Benhadad, the powerful king of Syria (Aram), whose capital was Damascus, was the target of Asa's diplomatic overture. The act of "sending" implies a formal embassy and a direct appeal, which, as subsequent verses reveal, was a request for Benhadad to break his treaty with Baasha of Israel and instead attack Israel. This highlights Asa's reliance on human geopolitical maneuvering rather than divine intervention.

#### Literary Devices
The verse employs several literary devices to convey its profound theological message. There is a strong sense of **Irony**, as Asa, previously celebrated for his unwavering faith and successful reforms, now resorts to a worldly, faithless solution. This ironic turn highlights the fragility of human resolve even in the face of past divine favor. **Contrast** is evident between Asa's past reliance on God (e.g., [2 Chronicles 14:11](/2-chronicles/14-11 "2 Chronicles 14:11 - Asa's Prayer")) and his present reliance on a pagan king. This stark contrast underscores the spiritual decline. Furthermore, the act of taking from the "house of the LORD" for a worldly bribe functions as **Symbolism**, representing Asa's spiritual compromise and the devaluation of sacred things in favor of pragmatic, unholy alliances. The verse also serves as **Foreshadowing**, subtly hinting at the negative consequences that will unfold later in the chapter, specifically the prophet Hanani's rebuke and the subsequent period of continuous warfare for Judah, due to Asa's lack of trust in the Lord.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates the perennial tension between human pragmatism and divine faithfulness. Asa's decision, while strategically sound in worldly terms, represents a profound theological misstep. It reveals the temptation, even for those who have experienced God's miraculous intervention, to revert to self-reliance and worldly solutions when faced with new challenges. The misuse of consecrated temple treasures underscores the principle that resources dedicated to God should be used for His purposes, not for compromising alliances or worldly gain. True security and lasting peace are found not in accumulating wealth or forging powerful human alliances, but in unwavering trust in the Lord, who is the ultimate provider and protector. Asa's actions serve as a cautionary tale, reminding believers that a history of faithfulness does not exempt one from the need for continued, moment-by-moment dependence on God.

* [Proverbs 3:5-6](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord")
* [Psalm 20:7](/psalms/20-7 "Psalm 20:7 - Trust in the Name of the Lord")
* [Jeremiah 17:5-8](/jeremiah/17-5 "Jeremiah 17:5-8 - Cursed is the one who trusts in man")

### REFLECTION AND APPLICATION
Asa's story in 2 Chronicles 16:2 serves as a timeless mirror for believers today. We often face situations where worldly wisdom offers a seemingly quick and effective solution, tempting us to bypass the path of prayerful reliance on God. Whether in personal finances, career decisions, relationships, or even church matters, the allure of human strategy, power, or resources can be strong, especially when the threat feels immediate and overwhelming. Asa had a track record of God's faithfulness, yet in this moment of crisis, he chose to lean on his own understanding and worldly connections rather than the God who had previously delivered him. This challenges us to examine where our ultimate trust lies. Are we willing to compromise our spiritual principles or misuse resources—time, talent, treasure—that God has entrusted to us, in pursuit of a "solution" that bypasses His will? True peace and security come not from the strength of our alliances or the depth of our bank accounts, but from a heart fully devoted to and dependent on the Lord.

#### Questions for Reflection
* **In what areas of my life am I tempted to rely on human wisdom or resources instead of seeking God's guidance and provision?**
* **How do I respond when faced with a challenge that seems to have a clear, pragmatic, but spiritually compromising solution?**
* **Am I using the resources God has given me (time, talent, finances) in ways that honor Him, or am I diverting them for self-serving or worldly alliances?**
* **What past experiences of God's faithfulness can I recall to strengthen my trust in Him during current difficulties?**

### FAQ

**Why was Asa's action considered wrong, especially after his earlier faithfulness?**

Answer: Asa's action was wrong primarily for two reasons: a shift in reliance and the misuse of sacred resources. Previously, Asa had demonstrated profound faith, calling upon the Lord for deliverance against a massive Ethiopian army and experiencing miraculous victory ([2 Chronicles 14:9-15](/2-chronicles/14-9 "2 Chronicles 14:9-15 - Asa's Prayer and God's Victory")). In [2 Chronicles 16:2](/2-chronicles/16-2 "2 Chronicles 16:2 - Asa's Alliance with Benhadad"), however, he chose to rely on a worldly alliance with Benhadad, a pagan king, rather than seeking God. This represented a fundamental lack of trust in the Lord's continued ability and willingness to protect His people. Furthermore, he took "silver and gold out of the treasures of the house of the LORD," which were consecrated for divine purposes. Using these sacred funds as a bribe for a foreign, pagan king was an act of sacrilege, demonstrating a disregard for the holiness of God's provisions and a spiritual compromise that prioritized human strategy over divine principle.

**What was the strategic importance of Ramah, which Baasha was fortifying?**

Answer: Ramah was a strategically vital city located approximately five miles north of Jerusalem, along a major north-south road that connected Judah with the northern kingdom of Israel and beyond. By fortifying Ramah, King Baasha of Israel aimed to establish a stronghold that would effectively cut off access to and from Judah, particularly Jerusalem. This would have severely impacted Judah's trade, communication, and military movements, essentially blockading the capital and exerting significant economic and military pressure. Asa's response to this threat, though misguided in its means, was driven by the critical strategic importance of Ramah.

**Who was Benhadad, and why was an alliance with him significant?**

Answer: Benhadad was a powerful king of Aram (Syria), with his capital in Damascus. There were several kings named Benhadad in the region's history; this specific Benhadad is generally identified as Ben-Hadad I, a formidable regional ruler. An alliance with him was significant because Syria was a major military power in the ancient Near East. By bribing Benhadad to attack Israel, Asa intended to divert Baasha's attention and military resources away from Judah, forcing him to abandon the fortification of Ramah and defend his own northern borders. This alliance, while politically effective in the short term, was spiritually problematic as it involved relying on a pagan king and misusing sacred funds, rather than trusting in the Lord.

### CHRIST-CENTERED FULFILLMENT
King Asa's failure in [2 Chronicles 16:2](/2-chronicles/16-2 "2 Chronicles 16:2 - Asa's Alliance with Benhadad") starkly contrasts with the perfect reliance and unwavering faithfulness of Jesus Christ. Asa, despite his past victories through faith, resorted to worldly treasures and alliances when faced with a new threat, revealing the inherent limitations of human faith and the temptation to compromise. In stark contrast, Jesus, the true King of Judah, faced far greater temptations and threats, yet never deviated from absolute trust in His Father. When offered all the kingdoms of the world by Satan, Jesus rejected the lure of worldly power and compromise, declaring, "[You shall worship the Lord your God, and Him only shall you serve](/matthew/4-10 "Matthew 4:10 - Jesus Rejects Temptation")" ([Matthew 4:8-10](/matthew/4-8 "Matthew 4:8-10 - Jesus Rejects Temptation")). Unlike Asa, who sacrificed sacred treasures for temporary security, Christ offered Himself as the ultimate, undefiled treasure, the "[Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God")" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), providing eternal security and peace through His perfect sacrifice. Where Asa's alliance brought subsequent trouble, Christ's perfect obedience and reliance on the Father secured true and lasting victory over sin and death, inviting all who trust in Him into an unshakeable covenant, built not on silver and gold, but on His precious blood ([1 Peter 1:18-19](/1-peter/1-18 "1 Peter 1:18-19 - Redeemed by Christ's Blood")). He is the true "treasure" in whom are "[hidden all the treasures of wisdom and knowledge](/colossians/2-3 "Colossians 2:3 - Christ, the Treasure of Wisdom")" ([Colossians 2:3](/colossians/2-3 "Colossians 2:3 - Christ, the Treasure of Wisdom")), providing everything we need without any need for worldly compromise.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Kings 12:18

And Jehoash king of Judah took all the hallowed things that Jehoshaphat, and Jehoram, and Ahaziah, his fathers, kings of Judah, had dedicated, and his own hallowed things, and all the gold [that was] found in the treasures of the house of the LORD, and in the king's house, and sent [it] to Hazael king of Syria: and he went away from Jerusalem.

2 Kings 16:8

And Ahaz took the silver and gold that was found in the house of the LORD, and in the treasures of the king's house, and sent [it for] a present to the king of Assyria.

2 Kings 18:15

And Hezekiah gave [him] all the silver that was found in the house of the LORD, and in the treasures of the king's house.

2 Chronicles 28:21

For Ahaz took away a portion [out] of the house of the LORD, and [out] of the house of the king, and of the princes, and gave [it] unto the king of Assyria: but he helped him not.