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Asa Traded Temple Treasure to Buy an Aramean Ally

Asa had already watched God smash a Cushite host. Then he stripped the Temple chests and sent the gold north to rent a foreign spear.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Cut Down His Mother's Image
  2. Prayer Broke Zerah Without a Bargain
  3. The Recovered Gold Went North
  4. Gout Took the Feet That Had Been Strong
  5. A Marriage Tied Judah to Omri's House

Asa took an axe to the image his mother still served.

Asa Traded Temple Treasure to Buy an Aramean Ally Click for full size

He tore the cult out of Judah's public places and turned the kingdom's face back toward the Lord. The house still smelled of her gods when he started. By the time he finished, the image was cut down and the court had a king who looked, for a season, like the line of David still had teeth.

He Cut Down His Mother's Image

Maacah had kept that worship. Asa did not ask her leave. He smashed what she loved and called the people back to the altar that belonged to them. Heaven answered with a victory so large it felt like a returned inheritance.

Zerah of Cush came up with a host that filled the valleys. Asa did not hire a neighbor. He prayed. The enemy broke. The Lubim broke with them. Treasures Shishak had once stolen from his grandfather's house had passed through foreign hands and then through Zerah's. They came back into Judah's grasp because a prayer had done what armies boast they will do.

For a season the chests sat under Asa's roof and the roads were open. Judah's old blessing said brothers would be called by Judah's name, and a hand would sit at the nape of enemies. Asa tasted that promise the day Zerah fled.

Prayer Broke Zerah Without a Bargain

He had watched God smash a Cushite host without a clever alliance. That memory should have been enough. It was not.

Baasha of Israel pressed south. Borders tightened. Trade choked. Ben-hadad of Aram sat in the bargain like a weight Baasha could slide onto Judah's neck. The same king who had stood in a field and prayed now reached for silver and gold the way a drowning man reaches for a rope that belongs to someone else.

The chests were not neutral wealth. They were history made heavy. Egypt had taken them. Other hands had moved them. Prayer had brought them home. Asa put his hands on the lids anyway.

The Recovered Gold Went North

He stripped the treasures from the house of God and sent them north. He traded the recovered gold for an Aramean ally. Sacred metal left Jerusalem to rent Ben-hadad's spear against Baasha. The caravan went out. Asa could tell himself it was strategy. The markets needed air. The roads needed to breathe.

A prophet walked into the court after the gold was already gone. "Why trust in princes," he said, "when heaven has already fought for you? You did not need a single Aramean horse against Zerah. You prayed, and the host broke."

Asa did not bring the chests back. He also pulled scholars into the draft against Baasha, emptying study halls into barracks because panic had become policy. Ben-hadad took the gold and shifted his weight. Baasha pulled back. The purchase worked, if working means a road opened and a prophet left standing like a guest no one seated.

Gout Took the Feet That Had Been Strong

Asa had been known for strength in his feet. The stories remember gout seizing those same feet, a king's body mocking the confidence that had sent gold instead of prayer. He could not stand the way he had stood in the field against Zerah. The body told a story the court already knew. Strength outsourced becomes weakness with a receipt.

The political wound cut deeper than bone. Heaven had once limited the split between Judah and Israel. Thirty-six years, then the house of David might have gathered more than half a kingdom. Asa did not hold to the faith that broke Zerah. The division settled. A scar that stops itching and becomes permanent.

Judah still called itself by Judah's name. Enemies still could be made to turn their napes when heaven chose. Asa's purchase made a foreign king the hinge of Judah's safety instead.

A Marriage Tied Judah to Omri's House

Asa's line tangled with the house of Omri. That friendship helped Omri crush rival Tibni and stabilize a northern throne built on blood. The price arrived later. A decree bound Asa's descendants to fall with Omri's. When Jehu rose, he killed the king of Judah for friendship and kinship with Joram of Samaria. The gold sent to Ben-hadad had been only the first coin of a longer debt.

David's last words, carried in the spirit, had warned against men of Belial cast out like thorns. Asa did not cast a thorn. He paid one to stand beside him. Years later, when kinship with Omri's house demanded blood, the earlier caravan north looked less like cleverness and more like the first step of a limp the dynasty never fully set down.

The chests that left for Aram had already crossed borders once as plunder. Asa sent them out again as rent. Zerah's broken host still lay in recent memory, a miracle he had prayed into being without hiring a single horse. He had known both kinds of peace, the kind that falls from heaven and the kind that is bought. Only one of them left him walking with his own feet.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews 6:18Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Asa started off strong. He was a more righteous ruler than his father. One of his first acts, as Ginzberg tells us in Legends of the Jews, was to abolish the worship of Priapus, a practice his own mother was devoted to. In return for this piety, God granted him victory over Zerah, the king of the Ethiopians. This victory was huge! It allowed Asa to reclaim the treasures that Shishak had stolen from his grandfather, treasures that Zerah had then taken from Shishak.

The good times didn't last.

Soon, Baasha, the king of Israel, along with Ben-hadad, the Aramean king, attacked Asa. In a move that would define his reign, Asa tried to appease Ben-hadad by handing over those very treasures he had just regained. A prophet, unnamed in this account, rightfully rebuked him. "Why trust in princes," the prophet essentially asked, "when you should trust in God?" After all, God had visibly helped him defeat the Ethiopians and the Lubim! He didn't even need to fight; God answered his prayer and smote the enemy. It seems Asa was relying on his own skills a little too much, even enlisting the scholars of his realm into the army against Baasha.

There were consequences. in the story, Asa was afflicted with gout, ironically, since he was known for the strength in his feet. But more than that, the division between Judah and Israel, which God had initially intended to limit to just thirty-six years of separation from the house of David, became permanent. Had Asa remained faithful, he could have ruled over all of Israel.

Here's where things get even more intertwined. Asa, through a marriage connection with the house of Omri, actually helped stabilize the Israelite dynasty. His support allowed Omri to eliminate his rival, Tibni. But this connection had a dark side. Because of it, God decreed that the descendants of Asa would perish alongside the descendants of Omri. This grim prophecy came to pass when Jehu killed the king of Judah because of his friendship and kinship with Joram, the king of Samaria.

Asa's story is a cautionary tale. He had moments of great piety and great victory, but his reliance on earthly power, his lack of complete trust in God, ultimately led to his downfall and had far-reaching consequences for his kingdom. What could he have accomplished if he had maintained his initial faith? It’s a question that echoes through history.

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Bereshit Rabbah 98:6Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bereshit Rabbah turns to David, Judah at the Dawn of Creation.

The Rabbis in Bereshit Rabbah unpack this verse, line by line, revealing layers of meaning. "Judah, you shall your brothers acknowledge," they say, means that everyone acknowledges Judah: his brothers, his mother, and even God. All recognize him as worthy of honor and kingship. It's a pretty powerful endorsement.

Then Rabbi Shimon ben Yoḥai makes a striking statement: All of Judah's brothers will be called by his name. We don't say "I am a Reubenite" or "I am a Simeonite," but rather "I am a Yehudi", a Jew. (Yehudi, of course, is the Hebrew form of Judah).

Rabbi Yehuda bar Simon offers a beautiful analogy. The king gives this son a portion of his own inheritance plus a portion alongside his brothers. Similarly, Judah was its own tribe, but the entire nation became known as Jews, carrying his name forward.

The blessing continues: "Your hand will be at the nape of your enemies." This speaks to power and victory. The Bereshit Rabbah contrasts this with Joshua, who, despite his pleas, was not granted this ability. As it's stated in (Joshua 7:8), "Please, my Lord, what can I say after [Israel] has turned [its nape before their enemies?]" This power was ultimately granted to David, whose enemies "turn their napes" to him (II (Samuel 22:4)1). Why? Because it was Judah’s ancestral endowment, passed down through David’s line, as it is written: “Your hand will be at the nape of your enemies.”

Finally, the verse states: "Your father’s sons will prostrate themselves to you." The Rabbis cleverly compare this to a similar phrase in (Genesis 27:29), "Your mother's sons will prostrate themselves to you." The difference? Isaac, who had only one wife, uses the phrase "mother's sons" in his blessing to Jacob. But Jacob, who had four wives, uses "father's sons." This subtle shift highlights the expansive nature of Jacob's blessing, encompassing all his descendants, regardless of which mother they came from.

So, what can we take away from this deep dive into Bereshit Rabbah? It's more than just a story about names and blessings. It's about legacy, leadership, and the enduring power of a single individual to shape the identity of an entire people. It makes you wonder, doesn't it, how our own actions and choices might ripple outwards, impacting generations to come?

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Sifrei Devarim 1:5Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Jewish tradition often sees them as holding special weight, particularly when they come from someone like King David or Solomon.

It grapples with a fascinating question about King David. The verse in II (Samuel 23:1) reads, "And these are the last words of David." But, of course, David didn't utter only these words in his life! The very next verse says, "The spirit of the L-rd spoke in me and His word was on my tongue" (Ibid. 2). So, what's the significance of calling these his "last words"?

Sifrei Devarim suggests these "last words" were actually words of rebuke. Specifically, the verse that follows, "And (the men of) Belial shall as thorns be all of them cast away" (Ibid. 6). This isn't just a statement; it's a final, powerful message, a warning delivered with the authority of a king and prophet on the verge of eternity.

The passage turns to King Solomon, David's son. The book of Koheleth (Ecclesiastes) opens with the line, "The words of Koheleth son of David, king in Jerusalem" (Koheleth 1:1). Again, we face a similar question: did Solomon only speak these words? He wrote three entire books, after all!

The answer, according to Sifrei Devarim, echoes the explanation for David. These weren't just any words; they were words of rebuke. The passage goes on to quote verses from Koheleth (1:4-7): "A generation goes and a generation comes…and the sun shines and the sun sets…It goes to the south and it turns to the north. Round and round (east and west) goes the wind…All the rivers run into the sea, yet the sea is not full."

What's the rebuke here? The Sifrei Devarim offers a striking interpretation: these elements – the sun, the earth, and the sea – are metaphors for the wicked. They are constantly in motion, constantly consuming, yet never truly fulfilled. They receive no reward for their endless activity. Solomon, in his wisdom, uses these natural phenomena to illustrate the emptiness of a life lived without purpose or connection to something greater.

So, what can we learn from this? The tradition emphasizes that the final words of great figures like David and Solomon are not merely historical footnotes. They are potent messages, often filled with rebuke and warning, meant to guide us long after they are gone. They serve as a reminder that our actions have consequences, and that a life lived without meaning is ultimately unfulfilling. What kind of "last words" are we writing with our lives, every single day?

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