1 Kings 15 21

1 Kings 15:21 kjv

And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and dwelt in Tirzah.

1 Kings 15:21 nkjv

Now it happened, when Baasha heard it, that he stopped building Ramah, and remained in Tirzah.

1 Kings 15:21 niv

When Baasha heard this, he stopped building Ramah and withdrew to Tirzah.

1 Kings 15:21 esv

And when Baasha heard of it, he stopped building Ramah, and he lived in Tirzah.

1 Kings 15:21 nlt

As soon as Baasha of Israel heard what was happening, he abandoned his project of fortifying Ramah and withdrew to Tirzah.

1 Kings 15 21 Cross References

h2[table][column]Verse[/column][column]Text[/column][column]Reference[/column][row][data]1 Kgs 15:19[/data][data]“Let there be a covenant between me and you... and between my father and your father. Behold, I have sent you a present...”[/data][data]Immediate context: Asa's proposed alliance with Aram against Israel.[/data][/row][row][data]2 Chr 16:2[/data][data]Then Asa took silver and gold from the treasuries of the house of the Lord and the king's house... and sent them to Ben-hadad...[/data][data]Parallel account of the same event in Chronicles, providing more detail and commentary on Asa's reign.[/data][/row][row][data]2 Chr 16:7-9[/data][data]At that time Hanani the seer came to Asa king of Judah and said... “Because you relied on the king of Syria and did not rely on the Lord your God, you are defeated.”[/data][data]Prophetic rebuke of Asa for his lack of trust in God and reliance on a foreign alliance instead.[/data][/row][row][data]1 Kgs 14:26[/data][data]He [Shishak] took away the treasures of the house of the Lord and the treasures of the king's house...[/data][data]Prior plundering of temple and royal treasures by Shishak, indicating the "left" amount in 1 Kgs 15:21 was all that remained.[/data][/row][row][data]1 Kgs 7:51[/data][data]Thus all the work that King Solomon did... was finished... all the articles of silver and gold he put into the treasuries of the house of the Lord.[/data][data]Solomon's initial dedication of vast treasures to the Temple, making Asa's act a removal from what was consecrated.[/data][/row][row][data]2 Kgs 12:18[/data][data]Joash king of Judah took all the sacred gifts... and all the gold found in the treasuries of the house of the Lord... and sent them to Hazael king of Syria...[/data][data]Another instance of a king using temple treasures as tribute to a Syrian king out of desperation, demonstrating a recurring pattern.[/data][/row>[row][data]2 Kgs 16:8[/data][data]Ahaz took the silver and gold that was found in the house of the Lord and in the treasuries of the king's house, and sent an tribute to the king of Assyria.[/data][data]Another king, Ahaz, using temple and royal treasuries as tribute to secure a foreign alliance (Assyria), continuing the trend of faithless dependency.[/data][/row][row][data]Isa 30:1-2[/data][data]“Ah, stubborn children,” declares the Lord, “who carry out a plan, but not mine, and who make a covenant, but not of my Spirit, that add sin to sin; who set out to go down to Egypt, without asking for my direction...”[/data][data]A condemnation of trusting foreign alliances instead of God, echoing the theological misstep in Asa's action.[/data][/row][row][data]Jer 17:5[/data][data]Thus says the Lord: “Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the Lord.”[/data][data]Direct biblical principle contrasting reliance on human strength/alliances with trust in God, applicable to Asa's choice.[/data][/row][row][data]Ps 20:7[/data][data]Some trust in chariots and some in horses, but we trust in the name of the Lord our God.[/data][data]Contrast between relying on military might/resources and spiritual trust, aligning with the rebuke of Asa's policy.[/data][/row][row][data]Ps 33:16-17[/data][data]The king is not saved by his great army... A war horse is a false hope for salvation...[/data][data]Reinforces the idea that earthly power and alliances are insufficient for true security, further contextualizing Asa's miscalculation.[/data][/row][row][data]Ps 118:8-9[/data][data]It is better to take refuge in the Lord than to trust in man. It is better to take refuge in the Lord than to trust in princes.[/data][data]Emphasizes the supremacy of trusting God over human leaders or alliances.[/data][/row][row][data]Matt 6:24[/data][data]“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”[/data][data]While broader, highlights the spiritual tension between reliance on God and reliance on material wealth/means for security, relevant to Asa using sacred treasures for earthly gain.[/data][/row>[row][data]Heb 13:5-6[/data][data]Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” So we can confidently say, “The Lord is my helper; I will not fear; what can man do to me?”[/data][data]Promotes contentment and trust in God's provision and presence over material wealth, reflecting a contrasting spirit to Asa's actions.[/data][/row][row][data]Exod 19:5-6[/data][data]Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples... a kingdom of priests and a holy nation.[/data][data]God's covenant promise to Israel contingent on obedience and trust, implying that seeking foreign help instead diminishes this special relationship.[/data][/row][row][data]Deut 17:16[/data][data]Only he must not acquire many horses for himself or cause the people to return to Egypt in order to acquire many horses... nor shall he acquire much silver and gold for himself.[/data][data]Warning against royal excess and dependence on foreign powers/military might, against which Asa's actions somewhat echo.[/data][/row][row][data]Hos 10:13[/data][data]You have ploughed wickedness; you have reaped iniquity; you have eaten the fruit of lies, because you trusted in your chariots and in the multitude of your warriors.[/data][data]Criticism of reliance on military and human power leading to negative consequences, fitting for the implications of Asa's reliance on Aram.[/data][/row][row][data]1 Sam 8:5,7[/data][data]“...now appoint for us a king to judge us like all the nations.” ...the Lord said to Samuel, “Obey the voice of the people in all that they say to you, for they have not rejected you, but they have rejected me from being king over them.”[/data][data]Early instance of Israel desiring to be like other nations (relying on human systems like kings), rather than fully relying on God's direct rule, setting a precedent for later actions like Asa's seeking foreign alliances.[/data][/row][row][data]2 Kgs 24:13[/data][data]He carried off all the treasures of the house of the Lord and the treasures of the king’s house...[/data][data]Nebuchadnezzar's complete plundering illustrates the eventual fate of earthly treasures when God's favor is removed, providing a stark contrast to the eternal security found in God alone.[/data][/row][row][data]Ps 52:7[/data][data]“See the man who would not make God his refuge, but trusted in the abundance of his riches and sought refuge in his own destruction!”[/data][data]A Psalm reflecting on those who trust in wealth rather than God, directly condemning the spirit behind Asa's act.[/data][/row][row][data]Eph 5:2[/data][data]and walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God.[/data][data]Juxtaposes with using holy offerings for personal gain. Our ultimate offerings should be ourselves in Christ, not bribes to worldly powers.[/data][/row][/table]

1 Kings 15 verses

12345678910111213141516171819202122232425262728293031323334

1 Kings 15 21 Meaning

This verse details King Asa of Judah's action of emptying the treasuries of both the Temple of the Lord and the royal palace of all their remaining silver and gold. He then sent these valuable resources, through his servants, as a diplomatic overture and tribute to Ben-Hadad I, the king of Aram (Syria), who was based in Damascus. This was an act of political expediency, initiated to forge an alliance and entice Aram to attack Baasha, the king of Israel, thereby alleviating pressure on Judah during their conflict.

1 Kings 15 21 Context

The verse is situated during King Asa's reign over Judah, following a period of extensive religious reforms and military victories attributed to his trust in the Lord (1 Kgs 15:11-15, 2 Chr 14). However, Judah was constantly under threat from the northern kingdom of Israel, then ruled by Baasha. Baasha began fortifying Ramah, a strategic city just a few miles north of Jerusalem, effectively blockading Judah's capital. Feeling trapped and pressured, Asa devised a geopolitical strategy. Verse 21 describes his concrete step of executing this plan, as outlined in the preceding verse (1 Kgs 15:19): taking the financial reserves to form an alliance with Aram. Historically, this period was characterized by small regional powers jockeying for position and often forming alliances or paying tribute to stronger neighbors (like Aram) to secure their interests against immediate threats. Asa's act was politically shrewd in a temporal sense, but critically, it represented a reliance on human resources and a foreign, pagan power, rather than continued exclusive trust in the Lord who had previously given him victory. This strategic decision marks a turning point and moral compromise in an otherwise largely commendable reign, for which Asa would later be rebuked by the prophet Hanani (2 Chr 16:7-9).

1 Kings 15 21 Word analysis

  • King Asa (וְהַמֶּלֶךְ אָסָא - ve-hammelek 'Asa): "Asa" means "healer" or "physician". He was the third king of Judah after the division of the kingdom, reigning for 41 years. Initially depicted as a devout reformer who purged idolatry, this action in his 36th year highlights a departure from his earlier faith-driven approach, marking a pragmatic but ultimately unfaithful choice.
  • took (לָקַח - laqaḥ): A common Hebrew verb meaning "to take, seize, acquire." Here, it implies an active and deliberate decision by the king, underscoring his personal responsibility for this action. The nature of what he "took" – dedicated temple resources – carries significant moral weight.
  • all (כָּל - kol): Emphasizes the totality. It was not a partial sum but everything remaining, indicating either the desperate nature of the situation or Asa's complete commitment to this strategy. This implies a significant sacrifice of wealth.
  • the silver and the gold (הַכֶּסֶף וְהַזָּהָב - hakkesef ve-hazzahav): Standard precious metals used for currency, tribute, and as valuables. In a biblical context, silver and gold also carried symbolic value related to wealth, purity, and sacred offerings.
  • that were left (הַנִּשְׁאָרִים - han-nish'arim): Derived from sha'ar, meaning "to remain, be left over." This detail is crucial. It suggests that these treasuries were not overflowing. Previous plundering by Shishak of Egypt (1 Kgs 14:26) would have significantly depleted these stores. Thus, "all that were left" means even these reduced quantities were given away, making Asa's action more drastic.
  • in the treasures (בְּאֹצְרוֹת - b'otzrot): Refers to storage places for valuables, treasuries. The word implies accumulated wealth or valuable stores.
  • of the house of the Lord (בֵּית יְהוָה - beit YHVH): The Temple in Jerusalem. These treasures were dedicated, consecrated to Yahweh. Their use for political maneuvering, rather than for the Temple's upkeep or as offerings to God, is viewed as a misappropriation and a sign of misplaced trust. This practice became a regrettable pattern among some kings in Judah when facing external threats.
  • and the treasures of the king's house (וְאֹצְרוֹת בֵּית הַמֶּלֶךְ - ve'otzrot beit hammelek): The royal palace treasury. Using the king's personal wealth for statecraft was normal, but uniting it with the sacred Temple wealth points to a profound depletion or a blurring of lines between secular and sacred resources in a moment of crisis.
  • and delivered them into the hand of his servants (וַיִּתְּנֵם בְּיַד עֲבָדָיו - vayyittenem b'yad 'avadav): A formal act of entrusting messengers with the valuable tribute. "His servants" here would refer to trusted royal officials or envoys.
  • and King Asa sent them (וַיִּשְׁלָחֵם - vayyishlacheim): A deliberate diplomatic mission dispatched by the king.
  • to Ben-hadad (אֶל בֶּן הֲדַד - el Ben-Hadad): "Son of Hadad." Hadad was a prominent Canaanite and Aramean storm and rain deity. This is Ben-Hadad I of Damascus. Seeking aid from a ruler whose very name referenced a pagan deity underscores Asa's move towards a non-Yahwistic solution.
  • the son of Tabrimmon, the son of Hezion: Identifies Ben-Hadad I by his patrilineal lineage, confirming his identity and legitimacy as the ruling monarch. This genealogical detail highlights the established dynastic rule of Aram.
  • king of Syria (מֶלֶךְ אֲרָם - melek 'Aram): Aram is the biblical name for the region commonly known as Syria. It denotes Ben-Hadad's royal authority and dominion.
  • who lived at Damascus (הַיּוֹשֵׁב בְּדַמֶּשֶׂק - hayyoshev b'Dammeseq): Pinpoints Damascus as his capital city and the center of Aramean power, emphasizing his strategic importance as an ally. Damascus was a major ancient city and a crucial trade and military hub.
  • saying (לֵאמֹר - le'mor): Introduces the formal message (recorded in 1 Kgs 15:19) that accompanied the tribute. It denotes the formal nature of the diplomatic exchange.

Word Group Analysis:

  • "King Asa took all... and delivered them... and sent them": This tripartite verb phrase emphasizes Asa's personal agency, authority, and systematic approach to this strategic move. He actively gathered, entrusted, and dispatched.
  • "the silver and the gold that were left in the treasures of the house of the Lord and the treasures of the king's house": This detailed inventory underscores the total commitment of Judah's remaining precious resources – both sacred and secular – to this foreign alliance. It represents the profound extent of the "payment."
  • "to Ben-hadad the son of Tabrimmon, the son of Hezion, king of Syria, who lived at Damascus": This full titulature provides a comprehensive identification of the recipient. It signals Ben-Hadad's significant political standing and Aram's prominence as a regional power with whom Judah was now engaging on a high diplomatic level.

1 Kings 15 21 Bonus section

  • The fact that Asa "took all the silver and gold that were left" implies a desperate situation. The treasury would have been severely depleted by Shishak's plunder (1 Kgs 14:26), meaning Asa committed even his greatly reduced remaining resources to this venture, signifying a high-stakes decision.
  • Asa's strategic success here (Ben-Hadad does act, causing Baasha to retreat, 1 Kgs 15:20) could have reinforced a flawed conviction that his worldly strategy was indeed better than relying solely on God. This can lead to a dangerous pattern of justifying ungodly means by positive, though temporary, outcomes.
  • The name "Ben-Hadad" (son of Hadad) references a prominent storm god of the Aramean pantheon. Asa, who earlier actively removed pagan idols, is now implicitly making a covenant and depending on one whose very name ties him to foreign idolatry, highlighting a stark spiritual regression in a moment of perceived crisis.

1 Kings 15 21 Commentary

1 Kings 15:21 encapsulates a pivotal moment in King Asa's reign, marking a regrettable strategic misstep despite its immediate efficacy. Faced with Baasha's aggressive expansion, Asa, a king initially lauded for his devoutness and reliance on the Lord, chose a path of human wisdom and political expediency. He did not seek the Lord's counsel but instead emptied the temple and royal treasuries to bribe Ben-Hadad of Aram to attack Israel. This act signifies a profound theological compromise: placing trust in worldly power and material wealth over God's proven faithfulness. The sacred objects within the Temple treasury, dedicated to God, were thus debased and repurposed for a secular, even faithless, transaction. While it achieved its immediate objective by diverting Baasha (1 Kgs 15:20), it implicitly rebuked God, as later articulated by the prophet Hanani in 2 Chronicles 16:7-9. This decision sowed seeds of distrust, demonstrated a reliance on an unstable human alliance (Ben-Hadad would later war against Israel and Judah's kings), and revealed a shift in Asa's heart, leading to further misjudgments and suffering in his later years. It stands as a timeless warning against relying on "fleshly arms" instead of the living God, particularly when facing adversity.