2 Kings 16:8

KJV

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.

KJV (with Strong's)

And Ahaz {H271} took {H3947} the silver {H3701} and gold {H2091} that was found {H4672} in the house {H1004} of the LORD {H3068}, and in the treasures {H214} of the king's {H4428} house {H1004}, and sent {H7971} it for a present {H7810} to the king {H4428} of Assyria {H804}.

Complete Jewish Bible

Achaz took the silver and gold that was in the house of ADONAI and in the treasuries of the royal palace and sent it as a present to the king of Ashur.

Berean Standard Bible

Ahaz also took the silver and gold found in the house of the LORD and in the treasuries of the king’s palace, and he sent it as a gift to the king of Assyria.

American Standard Version

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

Commentary

### SUMMARY
King Ahaz of Judah, facing the existential threat of the Syro-Ephraimite War, made a desperate and faithless decision to secure an alliance with the powerful Assyrian Empire. Rather than trusting in the Lord's promised deliverance, Ahaz plundered the sacred silver and gold from the Temple of the LORD and combined it with treasures from his own royal treasury, sending them as a lavish tribute to Tiglath-Pileser III, the king of Assyria, in a futile attempt to purchase human security.

### CONTEXT
* **Literary Context:** This verse is situated within the tumultuous reign of King Ahaz, detailed in [2 Kings 16](/2_kings/16 "2 Kings 16 - The Reign of Ahaz") and paralleled in [2 Chronicles 28](/2_chronicles/28 "2 Chronicles 28 - Ahaz's Wicked Reign") and [Isaiah 7](/isaiah/7 "Isaiah 7 - Immanuel Prophecy"). Immediately preceding this verse, Judah is under severe siege by the allied forces of Aram (Syria) under King Rezin and Israel (Ephraim) under King Pekah ([2 Kings 16:5-6](/2_kings/16-5 "2 Kings 16:5-6 - Syro-Ephraimite War Begins")). Ahaz, in his panic, appeals directly to Tiglath-Pileser III of Assyria, declaring himself a servant and requesting deliverance ([2 Kings 16:7](/2_kings/16-7 "2 Kings 16:7 - Ahaz Appeals to Assyria")). Verse 8 describes the "present" or tribute Ahaz sends as part of this desperate plea. The subsequent verses in [2 Kings 16](/2_kings/16 "2 Kings 16 - Ahaz's Idolatry and Death") detail the disastrous long-term consequences of this alliance, including Judah's increasing subjugation to Assyria and Ahaz's adoption of Assyrian idolatrous practices in Jerusalem.
* **Historical & Cultural Context:** The events described here took place during the Syro-Ephraimite War (c. 735-732 BC), a significant geopolitical conflict in the ancient Near East. The northern kingdom of Israel and Aram formed an anti-Assyrian coalition and attempted to coerce Judah into joining them by deposing Ahaz and installing a puppet king. Ahaz's decision to appeal to Assyria was a common, albeit dangerous, strategy for smaller states caught between larger powers. The sending of "presents" or tribute, often consisting of precious metals and goods, was the standard diplomatic protocol for establishing vassalage or securing military aid from a dominant empire like Assyria. The "house of the LORD" refers to the Temple in Jerusalem, which was not merely a place of worship but also a repository for national wealth and sacred objects, making its plundering an act of both political desperation and profound religious desecration.
* **Key Themes:** This verse powerfully illustrates several key themes running through the historical books. Foremost is the **failure of faith and trust in God**. Despite the prophet Isaiah's direct counsel to Ahaz to "be careful, keep calm and don’t be afraid" and to trust that "If you do not stand firm in your faith, you will not stand at all" ([Isaiah 7:4](/isaiah/7-4 "Isaiah 7:4 - Isaiah's Counsel to Ahaz") and [Isaiah 7:9](/isaiah/7-9 "Isaiah 7:9 - The Importance of Faith")), Ahaz chose to rely on human strength and political alliances. This stands in stark contrast to the divine expectation for Judah to trust in the Lord alone ([Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Lord")). Another prominent theme is the **desecration of sacred space and objects**. The Temple treasures were dedicated to God, symbolizing His presence and provision. Ahaz's act of stripping them for a pagan alliance represented a profound disregard for God's holiness and ownership. Finally, the verse foreshadows the **consequences of disobedience and unbelief**, as Judah's alliance with Assyria, though providing immediate relief, ultimately led to deeper spiritual corruption and political subjugation, fulfilling the warnings of the covenant.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Took (Hebrew: לָקַח, _laqach'_):** This verb signifies a deliberate act of taking, seizing, or receiving. In this context, it emphasizes Ahaz's active choice to appropriate the sacred and royal treasures. It is not an accidental or passive acquisition but a decisive action, highlighting his agency and responsibility in plundering the Temple. The word carries a strong sense of appropriation, suggesting a violation of what was consecrated.
* **Present (Hebrew: מִשְׁלַחַת, _mishlachath'_):** While literally meaning "sending" or "delegation," in this context, it denotes a tribute, gift, or bribe sent to a superior power. It is not a voluntary expression of generosity but a payment made under duress or as part of a strategic political maneuver. This term underscores that Ahaz's action was a desperate measure of subjugation, acknowledging Assyria's dominance and seeking their favor through material offerings.

#### Verse Breakdown
* **"And Ahaz took the silver and gold":** This clause immediately establishes Ahaz's direct involvement and initiative. The mention of "silver and gold" highlights the immense value of the items, signifying a significant sacrifice of national wealth and, more importantly, sacred resources. His decision to "take" implies an act of appropriation, not merely a transfer of goods.
* **"that was found in the house of the LORD, and in the treasures of the king's house":** This specifies the dual source of the plundered wealth. "The house of the LORD" refers to the Temple in Jerusalem, the dwelling place of God's presence and the repository of consecrated offerings. "The treasures of the king's house" refers to the royal treasury, which, while secular, was still ultimately under God's providential care for His people. The combination underscores that Ahaz was depleting both the sacred and the national resources, blurring the lines between God's property and his own political expediency.
* **"and sent [it for] a present to the king of Assyria":** This final clause reveals the purpose of Ahaz's actions. The "present" (tribute/bribe) was directed to Tiglath-Pileser III, the powerful Assyrian monarch. This act was a desperate plea for military intervention against Aram and Israel, demonstrating Ahaz's complete reliance on a pagan superpower rather than on the covenant-keeping God of Israel. It marks a pivotal moment of Judah's submission to Assyria, with far-reaching consequences for its political and spiritual independence.

#### Literary Devices
The verse employs several impactful literary devices. **Irony** is prominent, as Ahaz, the king of Judah, a nation called to trust in the one true God, instead plunders God's own house to bribe a pagan king for help. This act of seeking security from a foreign power by desecrating the source of true security is deeply ironic. There is also a strong element of **Contrast**, pitting Ahaz's faithless actions against the divine counsel offered through Isaiah to simply trust in the Lord. The "silver and gold" from the Temple carry significant **Symbolism**, representing not just material wealth but also the consecrated resources of God's people, His ownership, and the sanctity of His presence. Their deployment as a bribe to a pagan king symbolizes Judah's spiritual bankruptcy and Ahaz's profound disregard for God's holiness and sovereignty.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ahaz's actions in [2 Kings 16:8](/2_kings/16-8 "2 Kings 16:8 - Ahaz's Tribute to Assyria") serve as a stark theological commentary on the dangers of misplaced trust and the consequences of prioritizing human solutions over divine faithfulness. His plundering of the Temple treasures for political expediency illustrates a profound failure to grasp God's sovereignty and His ability to deliver His people. This act was not merely a financial transaction but a spiritual betrayal, demonstrating that Ahaz valued worldly power and temporary relief more than the sacred covenant and the Lord's explicit promises. It underscores the biblical principle that true security and deliverance come from God alone, not from alliances with human powers or the sacrifice of spiritual integrity.

* [Psalm 20:7](/psalm/20-7 "Psalm 20:7 - Trust in the Lord") - "Some trust in chariots and some in horses, but we trust in the name of the LORD our God."
* [Proverbs 3:5-6](/proverbs/3-5 "Proverbs 3:5-6 - Trust in the Lord") - "Trust in the LORD with all your heart and lean not on your own understanding; in all your ways submit to him, and he will make your paths straight."
* [Isaiah 31:1](/isaiah/31-1 "Isaiah 31:1 - Woe to Those Who Go to Egypt for Help") - "Woe to those who go down to Egypt for help, who rely on horses, who trust in chariots because they are many, and in horsemen because they are very strong, but do not look to the Holy One of Israel, or consult the LORD!"

### REFLECTION AND APPLICATION
The narrative of Ahaz's desperate act resonates powerfully with contemporary believers. In moments of fear, crisis, or overwhelming pressure, the temptation to abandon reliance on God and instead seek immediate, human-centric solutions is ever-present. Like Ahaz, we might be tempted to "take" from what is sacred – our time, our integrity, our spiritual convictions – and offer it as a "present" to worldly systems or powers, hoping to buy security or ease. This verse challenges us to examine where our ultimate trust lies. Do we truly believe that God is sovereign and capable of delivering us, even when circumstances seem dire, or do we, like Ahaz, resort to compromising our faith and desecrating what is holy for a temporary reprieve? The long-term consequences of Ahaz's decision serve as a sober warning: short-term "solutions" born of unbelief often lead to deeper entanglement with the world and further spiritual compromise, ultimately drawing us away from God's perfect will and provision.

#### Questions for Reflection
* **In what areas of your life are you most tempted to rely on human strength or worldly solutions rather than trusting God's provision?**
* **What "treasures" (time, resources, values) might you be tempted to compromise or "sell" for perceived security or advantage?**
* **How can you cultivate a deeper trust in God's sovereignty when faced with overwhelming challenges, rather than succumbing to fear and desperation?**

### FAQ

**Why was taking from the Temple considered such a serious offense?**

Answer: Taking silver and gold from the Temple was a grave offense for several reasons. First, these items were consecrated to the Lord, meaning they were set apart for sacred use and belonged to God. Plundering them was an act of sacrilege, a direct affront to God's holiness and ownership. Second, the Temple was the symbolic dwelling place of God's presence among His people; its treasures represented His provision and covenant faithfulness. To strip them for a pagan alliance demonstrated a profound lack of reverence and trust in the very God whose house was being desecrated. It showed Ahaz prioritizing political expediency over spiritual fidelity, undermining the very foundation of Judah's covenant relationship with the Lord. This act foreshadowed the later destruction of the Temple and the exile, which were also consequences of Israel's unfaithfulness.

**Did Ahaz's alliance with Assyria ultimately benefit Judah?**

Answer: While Ahaz's immediate goal of repelling the Syro-Ephraimite coalition was achieved (Assyria did intervene, conquering Damascus and weakening Israel), the long-term consequences for Judah were disastrous. The alliance effectively made Judah a vassal state of Assyria, requiring continuous tribute and leading to a loss of sovereignty. More significantly, Ahaz, in his eagerness to please his new overlord, introduced Assyrian idolatrous practices into Jerusalem, even remodeling parts of the Temple to align with Assyrian religious customs ([2 Kings 16:10-18](/2_kings/16-10 "2 Kings 16:10-18 - Ahaz's Idolatry")). This spiritual corruption further alienated Judah from God and set the stage for future judgment, demonstrating that seeking worldly solutions at the expense of faith often leads to greater spiritual and national decline.

### CHRIST-CENTERED FULFILLMENT
Ahaz's desperate act of plundering the Temple to secure a human alliance stands in stark contrast to the ultimate, perfect sacrifice of Jesus Christ. Ahaz offered the material treasures of God's house, a symbol of God's presence, as a bribe to a foreign king, demonstrating a profound lack of faith and a reliance on worldly power. In stark contrast, Christ, the true and living Temple ([John 2:19-21](/john/2-19 "John 2:19-21 - Jesus Predicts His Resurrection")), did not take from God's house but rather offered Himself, His very life, as the ultimate and perfect "present" – a sinless sacrifice to God on behalf of humanity ([Hebrews 10:10-14](/hebrews/10-10 "Hebrews 10:10-14 - Christ's Perfect Sacrifice")). Ahaz sought temporary political security through a corrupt alliance, but Christ secures eternal salvation and true peace for those who trust in Him, not through earthly tribute but through divine grace ([Ephesians 2:8-9](/ephesians/2-8 "Ephesians 2:8-9 - Salvation by Grace Through Faith")). Where Ahaz’s actions led to further spiritual degradation and national subjugation, Christ’s sacrifice delivers us from the bondage of sin and brings us into fellowship with God, demonstrating that true security and deliverance are found not in human alliances or material wealth, but in the person and finished work of the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God").

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 12:17

¶ Then Hazael king of Syria went up, and fought against Gath, and took it: and Hazael set his face to go up to Jerusalem.

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.

Isaiah 8:7

Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, [even] the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks:

Isaiah 8:8

And he shall pass through Judah; he shall overflow and go over, he shall reach [even] to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel.

2 Chronicles 28:20

And Tilgathpilneser king of Assyria came unto him, and distressed him, but strengthened him not.

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.

2 Kings 16:17

¶ And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brasen oxen that [were] under it, and put it upon a pavement of stones.