2 Kings 16:8
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.
Ahaz
Ahaz was the king of Judah, and his reign is marked by a departure from the ways of his forefathers who followed the Lord. His name, meaning "he has grasped" or "he has held," is indicative of his tendency to rely on human alliances and resources rather than on God. Ahaz's actions throughout his reign reflect a lack of faith and trust in the Lord, which ultimately led to spiritual and political decline.

also took
This phrase indicates an additional action by Ahaz, suggesting a pattern of behavior. The Hebrew root "laqach" means to take, seize, or capture. Ahaz's taking of the sacred items signifies a violation of what was consecrated to God, showing his disregard for the sanctity of the temple and its treasures.

the silver and gold
Silver and gold were not only valuable commodities but also held religious significance as they were used in the temple for worship and offerings. By taking these, Ahaz was not only depleting the nation's wealth but also desecrating what was set apart for God. This act symbolizes a prioritization of political expediency over spiritual fidelity.

found in the house of the LORD
The "house of the LORD" refers to the temple in Jerusalem, the center of worship for the Israelites. The temple was a place where God's presence dwelt among His people, and the treasures within were dedicated to His service. Ahaz's actions show a profound disrespect for the sacred space and a willingness to compromise spiritual integrity for political gain.

and in the treasuries of the royal palace
The royal palace treasuries were the king's personal wealth, separate from the temple's sacred items. By taking from both the temple and the palace, Ahaz demonstrates a desperation and willingness to exhaust all resources to secure his political alliances, reflecting a lack of reliance on God.

and sent them as a gift
The act of sending these treasures as a gift, or "minchah" in Hebrew, which can also mean tribute or offering, indicates a subservient gesture. Ahaz's decision to send these treasures to the king of Assyria shows his submission and reliance on foreign powers rather than on God. This act of tribute is a stark contrast to the offerings that should have been made to the Lord.

to the king of Assyria
The king of Assyria, at this time, was Tiglath-Pileser III, a powerful ruler known for his military conquests and expansion of the Assyrian Empire. Ahaz's alliance with Assyria was a political maneuver to protect Judah from its enemies, but it ultimately led to Judah's increased vulnerability and subjugation. This reliance on Assyria rather than on God highlights a significant spiritual failing and a turning away from the covenant relationship with the Lord.

Persons / Places / Events
1. Ahaz
The king of Judah who reigned during a time of political turmoil and idolatry. He is known for his unfaithfulness to God and reliance on foreign powers.

2. House of the LORD
Refers to the temple in Jerusalem, which was the center of worship for the Israelites and a symbol of God's presence among His people.

3. Treasuries of the Royal Palace
The storage places for the wealth of the kingdom, including silver and gold, which were meant for the prosperity and security of Judah.

4. King of Assyria
The ruler of a powerful empire that was expanding its influence during this period. Ahaz sought his help against his enemies, demonstrating a lack of trust in God.

5. Gift to the King of Assyria
Ahaz's act of sending treasures from the temple and palace to Assyria, symbolizing his reliance on human alliances rather than divine protection.
Teaching Points
Misplaced Trust
Ahaz's actions demonstrate the danger of placing trust in human power rather than in God. Believers are called to rely on God's strength and provision.

Consequences of Disobedience
Ahaz's decision to strip the temple of its treasures for political gain shows the spiritual decline that results from disobedience to God's commands.

The Role of Wealth
The use of temple and palace treasures for political purposes highlights the importance of using resources for God's glory rather than personal or political gain.

Faith in Crisis
In times of crisis, believers are encouraged to seek God's guidance and trust in His promises rather than turning to worldly solutions.
Bible Study Questions
1. What does Ahaz's decision to send treasures to the king of Assyria reveal about his faith and priorities?

2. How does Ahaz's reliance on Assyria contrast with the biblical call to trust in God alone? Can you think of other biblical figures who faced similar choices?

3. In what ways can modern believers be tempted to place their trust in "Assyrias" of today, and how can we guard against this?

4. How does the stripping of the temple's treasures for political purposes reflect on the spiritual state of Judah? What lessons can we learn about the use of resources in our own lives?

5. Reflect on a time when you faced a crisis. How did you respond, and what can you learn from Ahaz's example to apply in future situations?
Connections to Other Scriptures
2 Chronicles 28
Provides a parallel account of Ahaz's reign, highlighting his idolatry and the consequences of his actions.

Isaiah 7
The prophet Isaiah's interactions with Ahaz, offering him a sign from God, which Ahaz rejects, choosing instead to trust in Assyria.

Deuteronomy 17:14-20
God's instructions for kings, emphasizing reliance on Him rather than accumulating wealth or forming alliances with foreign powers.

Psalm 20:7
A reminder that trust should be placed in the name of the LORD rather than in chariots and horses, or in this case, foreign alliances.
A People's King and Priest, or Kinghood and PriesthoodDavid Thomas, D. D.2 Kings 16:1-20
A People's King and Priest; Or, Kinghood and PriesthoodD. Thomas 2 Kings 16:1-20
Steps in a Downward Path: the Reign of AhazC.H. Irwin 2 Kings 16:1-20
The-Syro-Israelitish WarJ. Orr 2 Kings 16:5-9
People
Ahaz, Aram, David, Edomites, Hezekiah, Israelites, Jotham, Pekah, Remaliah, Rezin, Syrians, Tiglathpileser, Uriah, Urijah
Places
Assyria, Damascus, Elath, Jerusalem, Kir, Syria
Topics
Ahaz, Asshur, Assyria, Bribe, Gift, Gold, King's, Offering, Palace, Present, Royal, Silver, Store-house, Taketh, Temple, Treasures, Treasuries
Dictionary of Bible Themes
2 Kings 16:8

     4363   silver
     5325   gifts
     7245   Judah, kingdom of

2 Kings 16:1-20

     5366   king

2 Kings 16:7-8

     5437   palaces

2 Kings 16:7-9

     4333   gold
     5238   bribery

2 Kings 16:7-18

     5305   empires

Library
That the Employing Of, and Associating with the Malignant Party, According as is Contained in the Public Resolutions, is Sinful and Unlawful.
That The Employing Of, And Associating With The Malignant Party, According As Is Contained In The Public Resolutions, Is Sinful And Unlawful. If there be in the land a malignant party of power and policy, and the exceptions contained in the Act of Levy do comprehend but few of that party, then there need be no more difficulty to prove, that the present public resolutions and proceedings do import an association and conjunction with a malignant party, than to gather a conclusion from clear premises.
Hugh Binning—The Works of the Rev. Hugh Binning

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Of the Power of Making Laws. The Cruelty of the Pope and his Adherents, in this Respect, in Tyrannically Oppressing and Destroying Souls.
1. The power of the Church in enacting laws. This made a source of human traditions. Impiety of these traditions. 2. Many of the Papistical traditions not only difficult, but impossible to be observed. 3. That the question may be more conveniently explained, nature of conscience must be defined. 4. Definition of conscience explained. Examples in illustration of the definition. 5. Paul's doctrine of submission to magistrates for conscience sake, gives no countenance to the Popish doctrine of the obligation
John Calvin—The Institutes of the Christian Religion

That Upon the Conquest and Slaughter of vitellius Vespasian Hastened his Journey to Rome; but Titus his Son Returned to Jerusalem.
1. And now, when Vespasian had given answers to the embassages, and had disposed of the places of power justly, [25] and according to every one's deserts, he came to Antioch, and consulting which way he had best take, he preferred to go for Rome, rather than to march to Alexandria, because he saw that Alexandria was sure to him already, but that the affairs at Rome were put into disorder by Vitellius; so he sent Mucianus to Italy, and committed a considerable army both of horsemen and footmen to
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

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

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