2 Chronicles 16:3

KJV

[There is] a league between me and thee, as [there was] between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me.

KJV (with Strong's)

There is a league {H1285} between me and thee, as there was between my father {H1} and thy father {H1}: behold, I have sent {H7971} thee silver {H3701} and gold {H2091}; go {H3212}, break {H6565} thy league {H1285} with Baasha {H1201} king {H4428} of Israel {H3478}, that he may depart {H5927} from me.

Complete Jewish Bible

"There is a covenant between me and you, as there was between my father and your father. Here, I am sending you silver and gold; go, and break your covenant with Ba'asha king of Isra'el, so that he will leave me alone."

Berean Standard Bible

“Let there be a treaty between me and you, between my father and your father. See, I have sent you silver and gold. Now go and break your treaty with Baasha king of Israel, so that he will withdraw from me.”

American Standard Version

There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me.

Commentary

### SUMMARY
King Asa of Judah, facing a military threat from Baasha of Israel, chose to abandon his previous reliance on God. Instead, he appealed to Ben-hadad I, king of Syria (Aram), invoking a long-standing familial "league" and offering a substantial bribe of silver and gold. His objective was to persuade Ben-hadad to break his alliance with Baasha and attack Israel, thereby drawing Baasha away from Judah's borders. This strategic maneuver, while seemingly effective in the short term, marked a significant spiritual decline for Asa, demonstrating a shift from divine trust to human manipulation and worldly alliances.

### CONTEXT
* **Literary Context:** This verse is situated within a pivotal section of King Asa's reign, marking a clear turning point from his earlier exemplary faith and obedience. Prior to this, [2 Chronicles 14](/2_chronicles/14 "2 Chronicles 14 - Asa's Early Reign and Victory") details Asa's zealous reforms against idolatry and his complete reliance on the Lord, culminating in a miraculous victory over the massive Ethiopian army led by Zerah, where Asa cried out to God, "Lord, it is nothing with thee to help, whether with many, or with them that have no power" ([2 Chronicles 14:11](/2_chronicles/14-11 "2 Chronicles 14:11 - Asa's Prayer for Victory")). The immediate context of [2 Chronicles 16](/2_chronicles/16 "2 Chronicles 16 - Asa's Alliance with Syria and Rebuke") shows Baasha of Israel fortifying Ramah, a strategic border town, posing a direct threat to Judah. Asa's decision to seek a foreign alliance rather than divine intervention sets the stage for the prophet Hanani's rebuke in [2 Chronicles 16:7-10](/2_chronicles/16-7 "2 Chronicles 16:7-10 - Hanani's Rebuke of Asa") and foreshadows the subsequent decline in Asa's reign, including his reliance on physicians instead of God during his illness ([2 Chronicles 16:12](/2_chronicles/16-12 "2 Chronicles 16:12 - Asa's Disease and Reliance on Physicians")).
* **Historical & Cultural Context:** Following the division of Solomon's kingdom, Judah (the southern kingdom) and Israel (the northern kingdom) were frequently in conflict. King Baasha of Israel's fortification of Ramah was a significant military threat, as it controlled a vital route into Judah, effectively blockading Jerusalem. In the ancient Near East, treaties and alliances between nations were common, often cemented with gifts, tributes, or even marriages. These "leagues" (Hebrew: *bᵉrît*) were solemn agreements, sometimes involving oaths to deities. Asa's appeal to a pre-existing "league" between their fathers (Abijah of Judah and Tabrimmon of Aram, and Rehoboam of Judah and Hezion of Aram) was a culturally understood diplomatic move. However, for a king of Judah, whose covenant with God was paramount, seeking such an alliance with a pagan nation, especially when facing a threat that God had previously delivered them from, represented a profound spiritual misstep and a failure to live up to the covenantal expectations placed upon Israel's kings.
* **Key Themes:** This verse powerfully illustrates the theme of **reliance on human alliances versus divine trust**. Asa, who had previously demonstrated profound faith in God's ability to deliver, now turns to a worldly solution, highlighting the spiritual danger of seeking human strength or geopolitical maneuvering over divine intervention. This action also underscores the theme of **spiritual decline and its consequences**, even in the life of a previously faithful leader. While Asa's immediate military problem is resolved, his lack of trust in God leads to a period of continuous warfare for Judah, as prophesied by Hanani ([2 Chronicles 16:9](/2_chronicles/16-9 "2 Chronicles 16:9 - The Eyes of the Lord")), and ultimately to personal suffering and a lack of peace for Asa himself ([2 Chronicles 16:12](/2_chronicles/16-12 "2 Chronicles 16:12 - Asa's Disease and Reliance on Physicians")). The narrative also touches on the **nature of ancient treaties** as a means of political maneuvering, contrasting them with the steadfastness of God's covenant. It serves as a cautionary tale against leaning on one's own understanding rather than trusting fully in the Lord ([Proverbs 3:5-6](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord with all your heart")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **League (Hebrew, _bᵉrît'_):** This term is often translated as "covenant" and can refer to a solemn, binding agreement, ranging from a divine covenant (like God's covenant with Abraham) to a human treaty. In this context, *bᵉrît* specifically denotes a political or military treaty between two parties, Ben-hadad and Asa, based on a pre-existing agreement between their fathers. Asa's appeal to this "league" signifies his attempt to leverage established diplomatic ties and a sense of historical obligation, rather than relying on the divine covenant that bound him to the Lord.
* **Silver and gold (Hebrew, _kesep wᵉzāhāb'_):** These terms represent the material wealth and resources that Asa offers as a bribe or tribute to Ben-hadad. More than mere currency, they symbolize the worldly means and human power that Asa now places his trust in, contrasting sharply with the spiritual resources (prayer, faith, divine intervention) he had previously relied upon. The offering of "silver and gold" highlights Asa's attempt to purchase security and manipulate geopolitical outcomes through earthly means, rather than seeking God's provision.

#### Verse Breakdown
* **"[There is] a league between me and thee, as [there was] between my father and thy father":** Asa initiates his appeal by invoking the historical precedent of an existing treaty or alliance between the ruling houses of Judah and Aram. This statement serves to establish a basis for his request, suggesting continuity, mutual obligation, and a shared history of diplomatic relations, thereby attempting to obligate Ben-hadad to his cause.
* **"behold, I have sent thee silver and gold":** This clause reveals the practical means by which Asa seeks to secure Ben-hadad's cooperation. The "silver and gold" function as a substantial bribe or tribute, designed to incentivize Ben-hadad to act in Judah's favor. This act underscores Asa's reliance on material wealth and human persuasion, a stark departure from his earlier faith-filled reliance on God's power alone.
* **"go, break thy league with Baasha king of Israel, that he may depart from me":** Asa's ultimate objective is clearly stated: to disrupt the alliance between Aram and Israel, thereby forcing Baasha to withdraw from his fortification efforts at Ramah and relieve the pressure on Judah. This demonstrates Asa's strategic cunning but also his spiritual shortsightedness, as he seeks to resolve a divine problem (Baasha's aggression as a potential judgment or test) through purely human, manipulative means.

#### Literary Devices
The passage employs several significant literary devices. **Irony** is prominent, as King Asa, who previously demonstrated profound faith and received miraculous deliverance from God against a vastly superior army, now resorts to worldly tactics and human alliances. This reversal of character creates a poignant irony, highlighting the fragility of even strong faith. There is also a clear **Contrast** between Asa's earlier, God-centered actions (e.g., [2 Chronicles 14:11](/2_chronicles/14-11 "2 Chronicles 14:11 - Asa's Prayer for Victory")) and his current reliance on a pagan king and material wealth. This contrast underscores the spiritual decline. Furthermore, the narrative uses **Foreshadowing**, as Asa's decision to trust in human power rather than God sets the stage for the prophet Hanani's rebuke and the subsequent troubles and illness that mark the latter part of Asa's reign, indicating that spiritual compromise has long-term consequences.

### THEOLOGICAL AND THEMATIC CONNECTIONS
King Asa's decision in 2 Chronicles 16:3 serves as a profound theological object lesson on the dangers of trusting in human strength and worldly resources over the sovereign power and faithfulness of God. While seemingly a pragmatic political move, it represented a fundamental betrayal of the covenant relationship between God and His king. Asa's earlier reign was marked by a vibrant faith that saw God deliver Judah from overwhelming odds; here, he operates as if God is either unwilling or unable to help, or as if human ingenuity is superior. This shift highlights the subtle but insidious nature of idolatry, where trust is subtly transferred from the Creator to the created, whether it be military might, political alliances, or material wealth. The passage reminds us that God desires our complete reliance, and that seeking worldly solutions for spiritual problems often leads to further complications and a diminished experience of God's peace and provision.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Some trust in chariots, some in horses, but we trust in the name of the Lord our God.")
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to those who go down to Egypt for help!")
* [Jeremiah 17:5](/jeremiah/17-5 "Jeremiah 17:5 - Cursed is the one who trusts in man.")

### REFLECTION AND APPLICATION
King Asa's story in 2 Chronicles 16:3 offers a sobering mirror for believers today. It reveals how easily even those with a history of profound faith can slip into relying on human strategies, connections, or resources when faced with daunting challenges, rather than seeking God's guidance and trusting in His supernatural provision. The temptation to "send silver and gold" – to leverage our wealth, influence, or cleverness – instead of falling on our knees in prayer, is ever-present. This passage calls us to examine our default responses to pressure: do we immediately turn to our own intellect, our network, or our bank account, or do we first and foremost seek the Lord's wisdom and intervention? True security and lasting victory are found not in the strength of human alliances or the depth of our pockets, but in the unwavering faithfulness of God. Asa's experience reminds us that a momentary lapse in trust can have far-reaching consequences, impacting our peace, our relationships, and our ability to experience God's full blessing.

#### Questions for Reflection
* **In what areas of my life am I tempted to rely on human strategies or resources instead of seeking God's guidance and provision?**
* **How can I cultivate a deeper, more consistent trust in God, especially when facing seemingly overwhelming challenges that tempt me to compromise my faith?**
* **What past victories or divine interventions in my life should I intentionally remember and meditate on to strengthen my faith in present difficulties?**

### FAQ

**Why was Asa's action considered a spiritual failure if it achieved the desired military outcome?**

Answer: While Asa's alliance with Ben-hadad did achieve the immediate military objective of drawing Baasha away from Ramah, it was considered a spiritual failure because it demonstrated a profound lack of trust in God. Asa had previously experienced God's miraculous deliverance when he faced the massive Ethiopian army, crying out to the Lord and witnessing a divine victory ([2 Chronicles 14:11-12](/2_chronicles/14-11 "2 Chronicles 14:11-12 - Asa's Prayer and God's Deliverance")). In this instance, instead of seeking the Lord, he turned to a pagan king and relied on worldly wealth and political maneuvering. The prophet Hanani later rebuked Asa for this very reason, stating, "Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand" ([2 Chronicles 16:7](/2_chronicles/16-7 "2 Chronicles 16:7 - Hanani's Rebuke")). Immediate success does not equate to divine approval, and Asa's spiritual compromise led to a period of continuous warfare and his own personal suffering, as detailed later in [2 Chronicles 16](/2_chronicles/16 "2 Chronicles 16 - Asa's Decline").

### CHRIST-CENTERED FULFILLMENT
King Asa's misguided reliance on a pagan king and material wealth in 2 Chronicles 16:3 stands in stark contrast to the perfect and ultimate reliance on God found in Jesus Christ. Asa sought a human deliverer through a fragile, self-serving "league" and a bribe of "silver and gold," which could only offer temporary and compromised security. In Christ, however, we find the true and eternal covenant, not established by human agreements or earthly treasures, but by the precious blood of the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). While Asa's actions demonstrated a failure of faith, Jesus perfectly embodied absolute trust in the Father, even unto death on the cross ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). He is the mediator of a [better covenant](/hebrews/8-6 "Hebrews 8:6 - Christ, Mediator of a Better Covenant"), one founded on grace and divine promises, not on human bargaining or fleeting alliances. Our security and victory are not found in worldly resources or strategic maneuvers, but in the finished work of Christ, who has overcome the world ([John 16:33](/john/16-33 "John 16:33 - Jesus Overcomes the World")) and in whom we are made [complete](/colossians/2-10 "Colossians 2:10 - You are Complete in Him"). Unlike Asa's reliance on a king who would ultimately fail him, our trust in Christ provides an unshakable foundation and an eternal peace that transcends all earthly circumstances.

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

Psalms 15:4

In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. [He that] sweareth to [his own] hurt, and changeth not.

2 Samuel 21:2

And the king called the Gibeonites, and said unto them; (now the Gibeonites [were] not of the children of Israel, but of the remnant of the Amorites; and the children of Israel had sworn unto them: and Saul sought to slay them in his zeal to the children of Israel and Judah.)

2 Corinthians 6:16

And what agreement hath the temple of God with idols? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in [them]; and I will be their God, and they shall be my people.

Exodus 32:21

¶ And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them?

Romans 1:31

Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:

Romans 1:32

Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

2 Chronicles 18:3

And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramothgilead? And he answered him, I [am] as thou [art], and my people as thy people; and [we will be] with thee in the war.