So Asa withdrew all the silver and gold that remained in the treasuries of the house of the LORD and the royal palace. He entrusted it to his servants and sent them with this message to Ben-hadad son of Tabrimmon, the son of Hezion king of Aram, who was ruling in Damascus: So Asa withdrewThe name "Asa" in Hebrew means "physician" or "healer," which is fitting given his efforts to reform Judah spiritually and politically. Asa's decision to withdraw resources indicates a strategic move, reflecting his wisdom and discernment in leadership. This action shows a proactive approach to securing his kingdom, emphasizing the importance of wise stewardship and foresight in leadership. all the silver and gold
Silver and gold were not only symbols of wealth but also of divine blessing and favor. In the ancient Near East, these metals were often used in trade, diplomacy, and religious offerings. Asa's use of these resources underscores the necessity of utilizing God-given blessings for the protection and advancement of His people, even if it means parting with material wealth for a greater cause. that remained in the treasuries
The "treasuries" refer to the storage places within the temple and palace where wealth was kept. This phrase suggests that previous conflicts or mismanagement may have depleted these resources. It highlights the importance of maintaining and safeguarding what God has provided, ensuring that resources are available in times of need. of the house of the LORD and the royal palace
The distinction between the "house of the LORD" and the "royal palace" signifies the separation of religious and state affairs, yet both are under Asa's authority. This dual responsibility reflects the biblical principle that leaders are accountable to God for both spiritual and temporal governance, ensuring that both realms honor Him. and he entrusted it to his servants
The act of entrusting wealth to servants indicates a level of trust and delegation. In biblical times, servants often held significant responsibilities and were integral to the functioning of a household or kingdom. This phrase highlights the importance of wise delegation and the role of faithful service in achieving God's purposes. Then King Asa sent them to Ben-hadad
"Ben-hadad" means "son of Hadad," a name associated with a storm god in Aramean culture. By sending emissaries to Ben-hadad, Asa engages in diplomacy, seeking alliances to protect Judah. This action reflects the biblical theme of seeking peace and security through wise alliances, while ultimately trusting in God's sovereignty. son of Tabrimmon, the son of Hezion
These genealogical details provide historical context, grounding the narrative in real events and people. It emphasizes the interconnectedness of nations and the complex political landscape of the time. Understanding these relationships helps us appreciate the intricate ways God works through history to fulfill His purposes. the king of Aram, who was ruling in Damascus
Aram, with its capital in Damascus, was a significant power in the region. This phrase situates the narrative within the broader geopolitical context, illustrating the challenges faced by Judah. It serves as a reminder of the ever-present need for God's guidance in navigating worldly powers and influences. saying
The introduction of Asa's message underscores the importance of communication in leadership. It sets the stage for the unfolding diplomatic exchange, highlighting the power of words and the necessity of seeking God's wisdom in all interactions. This reminds us that our words can be instruments of peace and reconciliation when guided by divine wisdom. Persons / Places / Events 1. AsaKing of Judah, known for his religious reforms and efforts to rid Judah of idolatry. He is a descendant of David and is noted for his initial faithfulness to God. 2. Ben-hadadKing of Aram (Syria), a neighboring nation to Israel and Judah. He plays a significant role in the political and military alliances of the time. 3. Tabrimmon and HezionAncestors of Ben-hadad, indicating the lineage and established rule of the Aramean kings. 4. House of the LORDRefers to the temple in Jerusalem, the central place of worship for the Israelites, where the treasures were stored. 5. DamascusThe capital of Aram, a significant city in the ancient Near East, often involved in regional politics and conflicts. Teaching Points Reliance on God vs. Human AlliancesAsa's decision to form an alliance with Ben-hadad by using the temple's treasures reflects a reliance on human strength rather than divine support. This serves as a cautionary tale about where we place our trust. The Cost of CompromiseBy using the treasures from the house of the LORD, Asa compromised the sanctity of what was dedicated to God. This teaches us about the dangers of compromising our values for short-term gains. The Importance of FaithfulnessAsa's initial faithfulness to God brought peace and prosperity to Judah. This highlights the blessings that come from obedience and faithfulness to God's commands. Consequences of ActionsAsa's actions had long-term consequences, affecting his legacy and the spiritual state of Judah. Our decisions can have lasting impacts beyond our immediate circumstances. Bible Study Questions 1. What motivated Asa to seek an alliance with Ben-hadad, and how does this reflect on his faith at that time? 2. How does Asa's use of the temple treasures illustrate the potential conflict between spiritual priorities and political strategies? 3. In what ways can we be tempted to rely on human solutions rather than trusting in God's provision and guidance? 4. How does Asa's account encourage us to evaluate the long-term consequences of our decisions, especially when they involve compromise? 5. Reflect on a time when you faced a decision between trusting God and relying on human resources. What did you learn from that experience, and how can it apply to your current walk with God? Connections to Other Scriptures 2 Chronicles 16Provides a parallel account of Asa's reign, including his alliance with Ben-hadad and the consequences of relying on human alliances rather than God. 1 Kings 14Describes the reign of Jeroboam and the division of the kingdom, setting the stage for Asa's rule in Judah. Proverbs 3:5-6Encourages trust in the Lord rather than relying on one's own understanding, relevant to Asa's decision to seek an alliance with Ben-hadad. People Abel, Abijah, Abijam, Abishalom, Ahijah, Aram, Asa, Baasha, Ben, Benhadad, Ben-hadad, Benjamin, Dan, David, Hadad, Hezion, Issachar, Jehoshaphat, Jeroboam, Maacah, Maachah, Nadab, Naphtali, Nebat, Rehoboam, Rezon, Sodomites, Tabrimon, Tirzah, Uriah, UrijahPlaces Abel-beth-maacah, Chinneroth, Damascus, Dan, Geba, Gibbethon, Ijon, Jerusalem, Kidron, Mizpah, Ramah, Syria, TirzahTopics Aram, Asa, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Care, Damascus, Delivered, Dwelling, Dwelt, Entrusted, Giveth, Gold, Hadad, Hands, Hezion, He'zi-on, King's, Lord's, Officials, Palace, Rezon, Ruling, Saying, Servants, Silver, Stored, Syria, Tabrimmon, Tabrim'mon, Tabrimon, Taketh, Temple, Treasures, TreasuriesDictionary of Bible Themes 1 Kings 15:1-31 5366 king 1 Kings 15:16-19 7245 Judah, kingdom of 1 Kings 15:16-20 7233 Israel, northern kingdom 1 Kings 15:18-19 4363 silver
5238 bribery
5325 gifts
5437 palaces
5592 treaty
7467 temple, Solomon's Library David's Sin in the Matter of Uriah.
"And David said unto Nathan, 'I have sinned against the Lord.' And Nathan said unto David, 'The lord also hath put away thy sin; then shalt not die.'" The sin here referred to is that of David in the matter of Uriah. A strange and sad event--taken in all its circumstances and connections, it is without a parallel. But the circumstance most to be lamented, is that mentioned by the prophet, in the close of his message--"By this deed thou hast given great occasion to the enemies of the Lord to blaspheme." …
Andrew Lee et al—Sermons on Various Important SubjectsAsa
BY REV. ALFRED ROWLAND, D.D., LL.B. 1 KINGS xv. 8-24; 2 CHRON. xiv-xvi. Asa was the third king who reigned over the separated kingdoms of Judah. His father was Ahijah, of whom it is sternly said, "He walked in all the sins of his father, Rehoboam, which he had done before him." A worse bringing-up than Asa's could scarcely be imagined. As a child, and as a lad, he was grievously tempted by his father's example, and by the influence of an idolatrous court, which was crowded by flatterers and …
George Milligan—Men of the Bible; Some Lesser-Known Whether Christ is the Head of the Church?
Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparted to us by the Man Christ, because, as Augustine says (De Trin. i, 12; xv, 24), "not even Christ, as man, but only as God, bestows the Holy Ghost." Therefore it does not belong to Him as man to be Head of the Church. Objection 2: Further, it is not fitting for the head to have a head. But …
Saint Thomas Aquinas—Summa Theologica Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others …
Saint Thomas Aquinas—Summa Theologica Whether Obedience is the Greatest of the virtues?
Objection 1: It seems that obedience is the greatest of the virtues. For it is written (1 Kings 15:22): "Obedience is better than sacrifices." Now the offering of sacrifices belongs to religion, which is the greatest of all moral virtues, as shown above ([3173]Q[81], A[6]). Therefore obedience is the greatest of all virtues. Objection 2: Further, Gregory says (Moral. xxxv) that "obedience is the only virtue that ingrafts virtues in the soul and protects them when ingrafted." Now the cause is greater …
Saint Thomas Aquinas—Summa Theologica Whether Christ Died Out of Obedience?
Objection 1: It would seem that Christ did not die out of obedience. For obedience is referred to a command. But we do not read that Christ was commanded to suffer. Therefore He did not suffer out of obedience. Objection 2: Further, a man is said to do from obedience what he does from necessity of precept. But Christ did not suffer necessarily, but voluntarily. Therefore He did not suffer out of obedience. Objection 3: Further, charity is a more excellent virtue than obedience. But we read that Christ …
Saint Thomas Aquinas—Summa Theologica Whether Disobedience is the Most Grievous of Sins?
Objection 1: It seems that disobedience is the most grievous of sins. For it is written (1 Kings 15:23): "It is like the sin of witchcraft to rebel, and like the crime of idolatry to refuse to obey." But idolatry is the most grievous of sins, as stated above ([3182]Q[94], A[3]). Therefore disobedience is the most grievous of sins. Objection 2: Further, the sin against the Holy Ghost is one that removes the obstacles of sin, as stated above ([3183]Q[14], A[2]). Now disobedience makes a man contemn …
Saint Thomas Aquinas—Summa Theologica Whether Predestination Can be Furthered by the Prayers of the Saints?
Objection 1: It seems that predestination cannot be furthered by the prayers of the saints. For nothing eternal can be preceded by anything temporal; and in consequence nothing temporal can help towards making something else eternal. But predestination is eternal. Therefore, since the prayers of the saints are temporal, they cannot so help as to cause anyone to become predestined. Predestination therefore is not furthered by the prayers of the saints. Objection 2: Further, as there is no need of …
Saint Thomas Aquinas—Summa Theologica Whether it is Lawful for Clerics to Kill Evil-Doers?
Objection 1: It would seem lawful for clerics to kill evil-doers. For clerics especially should fulfil the precept of the Apostle (1 Cor. 4:16): "Be ye followers of me as I also am of Christ," whereby we are called upon to imitate God and His saints. Now the very God whom we worship puts evildoers to death, according to Ps. 135:10, "Who smote Egypt with their firstborn." Again Moses made the Levites slay twenty-three thousand men on account of the worship of the calf (Ex. 32), the priest Phinees …
Saint Thomas Aquinas—Summa Theologica Whether it is Becoming to Pray?
Objection 1: It would seem that it is unbecoming to pray. Prayer seems to be necessary in order that we may make our needs known to the person to whom we pray. But according to Mat. 6:32, "Your Father knoweth that you have need of all these things." Therefore it is not becoming to pray to God. Objection 2: Further, by prayer we bend the mind of the person to whom we pray, so that he may do what is asked of him. But God's mind is unchangeable and inflexible, according to 1 Kings 15:29, "But the Triumpher …
Saint Thomas Aquinas—Summa Theologica Asa's Reformation, and Consequent Peace and victory
'And Asa did that which was good and right in the eyes of the Lord his God; 3. For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: 4. And commanded Judah to seek the Lord God of their fathers, and to do the law and the commandment. 5. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. 6. And he built fenced cities in Judah: for the land had rest, and he had no …
Alexander Maclaren—Expositions of Holy Scripture Whether Vengeance Should be Taken on those who have Sinned Involuntarily?
Objection 1: It seems that vengeance should be taken on those who have sinned involuntarily. For the will of one man does not follow from the will of another. Yet one man is punished for another, according to Ex. 20:5, "I am . . . God . . . jealous, visiting the iniquity of the fathers upon the children, unto the third and fourth generation." Thus for the sin of Cham, his son Chanaan was curse (Gn. 9:25) and for the sin of Giezi, his descendants were struck with leprosy (4 Kings 5). Again the blood …
Saint Thomas Aquinas—Summa Theologica Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion Question Lxxxiii of Prayer
I. Is Prayer an Act of the Appetitive Powers? Cardinal Cajetan, On Prayer based on Friendship II. Is it Fitting to Pray? Cardinal Cajetan, On Prayer as a True Cause S. Augustine, On the Sermon on the Mount, II. iii. 14 " On the Gift of Perseverance, vii. 15 III. Is Prayer an Act of the Virtue of Religion? Cardinal Cajetan, On the Humility of Prayer S. Augustine, On Psalm cii. 10 " Of the Gift of Perseverance, xvi. 39 IV. Ought We to Pray to God Alone? S. Augustine, Sermon, cxxvii. 2 V. …
St. Thomas Aquinas—On Prayer and The Contemplative Life Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 15:18 NIV1 Kings 15:18 NLT1 Kings 15:18 ESV1 Kings 15:18 NASB1 Kings 15:18 KJV
1 Kings 15:18 Commentaries
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