2 Chronicles 16:1

KJV

¶ In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah.

KJV (with Strong's)

In the six {H8337} and thirtieth {H7970} year {H8141} of the reign {H4438} of Asa {H609} Baasha {H1201} king {H4428} of Israel {H3478} came up {H5927} against Judah {H3063}, and built {H1129} Ramah {H7414}, to the intent that {H1115} he might let {H5414} none go out {H3318} or come in {H935} to Asa {H609} king {H4428} of Judah {H3063}.

Complete Jewish Bible

In the thirty-sixth year of Asa's reign, Ba'asha king of Isra'el attacked Y'hudah, and he fortified Ramah to prevent anyone's leaving or entering the territory of Asa king of Y'hudah.

Berean Standard Bible

In the thirty-sixth year of Asa’s reign, Baasha king of Israel went up against Judah and fortified Ramah to prevent anyone from leaving or entering the territory of Asa king of Judah.

American Standard Version

In the six and thirtieth year of the reign of Asa, Baasha king of Israel went up against Judah, and built Ramah, that he might not suffer any one to go out or come in to Asa king of Judah.

Commentary

### SUMMARY
In the thirty-sixth year of King Asa's reign over Judah, Baasha, king of Israel, initiated a strategic offensive by fortifying Ramah. This calculated move aimed to establish a complete blockade, preventing any movement to or from Asa's kingdom. This verse marks a critical juncture in Asa's narrative, signaling a shift from his earlier reliance on God to a more human-centered approach in the face of a significant threat, thereby setting the stage for a period of spiritual decline and its subsequent consequences.

### CONTEXT
* **Literary Context:** 2 Chronicles 16:1 immediately follows a period of profound spiritual revival and military triumph under King Asa, as detailed in [2 Chronicles 14](/2_chronicles/14 "2 Chronicles 14 - Asa's Reforms and Victory") and [2 Chronicles 15](/2_chronicles/15 "2 Chronicles 15 - Asa's Covenant and Prosperity"). These preceding chapters depict Asa as a righteous king who diligently sought the Lord, purged idolatry from Judah, and led his people in a renewed covenant with God. His unwavering trust in God resulted in a miraculous victory over the vast Ethiopian army ([2 Chronicles 14:9-15](/2_chronicles/14-9 "2 Chronicles 14:9-15 - Asa's Victory Over Zerah")) and a subsequent period of peace. Chapter 16, however, introduces a stark contrast, initiating the narrative of Asa's spiritual decline. This verse specifically describes a new challenge that prompts Asa to deviate from his established pattern of seeking divine intervention, instead opting for human alliances and strategies, which ultimately leads to a prophetic rebuke and his subsequent demise, as recounted in the remainder of [2 Chronicles 16](/2_chronicles/16 "2 Chronicles 16 - Asa's Decline and Death").
* **Historical & Cultural Context:** This verse places the reader in the tumultuous era of the divided monarchy, approximately in the early 9th century BCE. The northern Kingdom of Israel and the southern Kingdom of Judah were frequently engaged in hostilities, vying for regional dominance and security. King Baasha of Israel (c. 909-886 BCE) was a persistent adversary of Judah, as evidenced by parallel accounts in [1 Kings 15:16-22](/1_kings/15-16 "1 Kings 15:16-22 - Baasha's Conflict with Asa"). Ramah, situated strategically about five miles north of Jerusalem on a major trade and travel route, was a crucial choke point. By fortifying this location, Baasha intended to establish a military stronghold that would effectively cut off all movement—economic, military, and social—to and from Judah. This was a common and effective tactic in ancient warfare, aiming to isolate the capital and cripple the opposing kingdom without necessarily engaging in a direct, large-scale battle. Such a blockade would exert immense pressure on Judah's economy and morale.
* **Key Themes:** 2 Chronicles 16:1 introduces several significant themes that resonate throughout the biblical narrative. Foremost among these is the **perpetual conflict between the divided kingdoms**, highlighting the political instability and animosity that plagued the post-Solomonic era. More profoundly, this verse serves as a narrative turning point, introducing the critical theme of **reliance on God versus reliance on human strength and alliances**. Asa, who had previously exemplified profound trust in God, now faces a threat that prompts a shift in his approach, foreshadowing a **decline in spiritual fidelity** and the consequences that follow. Baasha's strategic act of "building Ramah" also emphasizes the theme of **vulnerability and strategic warfare**, demonstrating how a kingdom can be undermined through calculated maneuvers rather than direct military confrontation. Ultimately, this verse sets the stage for a theological commentary on the **importance of unwavering faith** and the dangers of spiritual complacency, contrasting sharply with Asa's earlier, divinely blessed reign.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Six and thirtieth year (Hebrew, שְׁלֹשִׁים וָשֵׁשׁ, _shloshim vashesh_):** This chronological marker has posed a significant challenge for scholars, as it appears to contradict other biblical timelines (e.g., [1 Kings 16:8](/1_kings/16-8 "1 Kings 16:8 - Elah's Reign")). While various solutions have been proposed, including textual corruption or different regnal counting methods, the most widely accepted interpretation is that this refers not to the 36th year of Asa's personal reign, but rather the 36th year *since the division of the kingdom* (or the 36th year of the Northern Kingdom's existence). This interpretation places the event around the 16th year of Asa's personal reign, allowing for his earlier period of peace and success and aligning with the parallel account in [1 Kings 15:17](/1_kings/15-17 "1 Kings 15:17 - Baasha's Actions Against Asa"). The Chronicler often employs distinct chronological frameworks or theological emphases, prioritizing the narrative's spiritual lessons over strict sequential historical synchronization with other books.
* **Ramah (Hebrew, רָמָה, _Ramah_):** Meaning "height" or "elevated place," this name accurately describes the town's geographical and strategic importance. Located on a prominent ridge north of Jerusalem, Ramah was a natural choke point on a vital north-south artery. Its fortification by King Baasha was a deliberate act of military engineering, transforming a naturally advantageous position into an imposing barrier. The name itself underscores the strategic advantage gained by controlling such an elevated and commanding location, allowing for the effective control of movement in the surrounding region.
* **To the intent that he might let none go out or come in (Hebrew, לְבִלְתִּי הַוָּצֵא וְהַבָּא, _levilti havvatze v'havva_):** This phrase vividly articulates Baasha's strategic objective: a complete and absolute blockade. It signifies the cutting off of all traffic—trade, travel, communication, and even the movement of people—to and from Judah. This was a sophisticated form of economic and psychological warfare, designed to strangle Judah's resources, isolate its capital, and demoralize its populace, rather than engaging in a direct military assault. It highlights the calculated and severe nature of Baasha's aggression and the immediate, crippling impact on Asa's kingdom.

#### Verse Breakdown
* **"In the six and thirtieth year of the reign of Asa":** This opening clause establishes the chronological setting for the events that follow. It indicates that this incident occurs well into Asa's reign, after a significant period of his rule, during which he had experienced considerable success, peace, and divine favor due to his faithfulness.
* **"Baasha king of Israel came up against Judah, and built Ramah":** This clause introduces the antagonist, Baasha, and his aggressive military action. Baasha, the king of the northern kingdom, initiates hostilities by invading Judahite territory and undertaking a major construction project. The act of "building Ramah" signifies a deliberate, strategic fortification designed to serve as a permanent military outpost and a tool of oppression.
* **"to the intent that he might let none go out or come in to Asa king of Judah":** This final clause explicitly states Baasha's precise motivation and the intended outcome of his actions. His goal was to impose a total blockade, effectively isolating Judah and its capital, Jerusalem. This strategic maneuver aimed to cripple Judah economically, militarily, and socially, demonstrating a clear and calculated intent to exert control and pressure over King Asa's domain.

#### Literary Devices
The verse primarily employs **Foreshadowing**, subtly indicating a significant shift in the narrative arc for King Asa. Following chapters that highlight his unwavering faithfulness and God-given victories, this verse introduces a formidable new challenge that will expose a critical flaw in Asa's character and set the stage for his subsequent spiritual decline. There is also a poignant **Irony** at play; Asa, who previously relied on God for deliverance from an overwhelming army ([2 Chronicles 14:9-12](/2_chronicles/14-9 "2 Chronicles 14:9-12 - Asa's Trust in God")), now faces a seemingly less direct, yet strategically potent, threat that will cause him to abandon his trust in divine counsel. The vivid description of Baasha "building Ramah" to "let none go out or come in" utilizes **Strategic Imagery**, painting a clear picture of a calculated maneuver designed to constrict and suffocate Judah, emphasizing the profound physical, economic, and psychological implications of the blockade.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 16:1 serves as a crucial theological pivot, illustrating the insidious dangers of spiritual complacency and the subtle, yet profound, shift from divine reliance to human ingenuity. Asa's earlier reign was characterized by a deep and active trust in God, which led to remarkable peace, prosperity, and miraculous victories. However, this new threat from Baasha reveals a subtle erosion of that foundational trust. Instead of seeking the Lord with the same fervor he demonstrated against Zerah the Ethiopian, Asa now turns to a pragmatic political alliance with Ben-Hadad of Aram ([2 Chronicles 16:2-6](/2_chronicles/16-2 "2 Chronicles 16:2-6 - Asa's Alliance with Ben-Hadad")), demonstrating a reliance on worldly power and strategic maneuvering rather than divine intervention. This moment underscores a vital biblical principle: past faithfulness does not automatically guarantee future obedience, and even seasoned leaders can succumb to the temptation to solve spiritual problems or navigate crises with purely human, carnal solutions. The Chronicler's account emphasizes that God's favor and continued blessing are intrinsically linked to unwavering obedience and trust, and a departure from this path inevitably leads to negative consequences and divine discipline.

* [2 Chronicles 14:9-12](/2_chronicles/14-9 "Asa's Prayer and Victory Over Zerah")
* [1 Kings 15:17-22](/1_kings/15-17 "Baasha's Attack and Asa's Counter-Strategy")
* [2 Chronicles 16:7-9](/2_chronicles/16-7 "Hanani's Rebuke of Asa")

### REFLECTION AND APPLICATION
The narrative introduced in 2 Chronicles 16:1 offers a profound and timeless lesson for all believers. King Asa's initial response to Baasha's threat—choosing a worldly alliance over seeking divine counsel—serves as a powerful cautionary tale, reminding us that vigilance in faith is not a one-time decision but a continuous requirement throughout every season of life. It challenges us to honestly examine our own hearts: when faced with new pressures, unexpected opposition, or seemingly insurmountable obstacles, do we instinctively turn to God in prayer and unwavering trust, or do we immediately resort to human ingenuity, strategic alliances, or our own limited resources? Asa's decline began not with a dramatic, overt sin, but with a subtle, almost imperceptible, shift in his fundamental reliance. This verse calls us to cultivate a consistent, unwavering dependence on God, recognizing that true security, lasting peace, and ultimate victory come solely from His infinite strength and wisdom, not from our cleverness, our connections, or the power of human institutions. It reminds us that even after significant spiritual victories and periods of peace, the adversary can still present new and nuanced challenges designed to test our faith and tempt us away from our foundational trust in the Almighty.

#### Questions for Reflection
* **How do I typically respond when faced with a new, unexpected challenge or threat in my life? Do I first seek God's guidance or immediately resort to human solutions?**
* **Can I identify any areas in my life where I might be subtly shifting from reliance on God to reliance on my own abilities, worldly strategies, or external circumstances?**
* **What does Asa's story teach me about the importance of consistent vigilance, humility, and unwavering faith, even after experiencing periods of spiritual success and blessing?**
* **How can I proactively cultivate a deeper, more instinctive trust in God for all circumstances, both the seemingly insignificant and the overwhelmingly daunting?**

### FAQ
**Why does the Bible say "the six and thirtieth year" of Asa's reign when other timelines suggest this event happened much earlier in his personal rule?**

Answer: This chronological discrepancy has been a longstanding point of discussion among biblical scholars. While [1 Kings 15:17](/1_kings/15-17 "1 Kings 15:17 - Baasha's Attack on Judah") places this event in the "sixteenth year of the reign of Asa," the Chronicler's reference to the "thirty-sixth year" in [2 Chronicles 16:1](/2_chronicles/16-1 "2 Chronicles 16:1 - Baasha's Attack on Judah") is most commonly understood not as the 36th year of Asa's personal reign, but rather the 36th year *since the division of the kingdom* (i.e., the Northern Kingdom's existence) or the 36th year of the "Judahite era" as reckoned by the Chronicler. This interpretation allows for Asa's earlier period of peace and success, placing the event around his 16th regnal year, which aligns with the subsequent narrative of his decline. The Chronicler's primary focus is often theological and thematic, emphasizing the consequences of Asa's shift in reliance on God, rather than providing a strict, linear regnal chronology that perfectly matches other biblical books.

### CHRIST-CENTERED FULFILLMENT
The account of King Asa's initial faithfulness and subsequent decline, triggered by the strategic challenge of Baasha building Ramah, finds profound Christ-centered fulfillment. Asa, a king who began his reign well by trusting God for deliverance from overwhelming odds, ultimately falters when faced with a strategic blockade, turning to human alliances rather than divine power. This narrative powerfully underscores the universal human tendency to rely on self and worldly means, even after experiencing God's profound faithfulness. In stark contrast, Jesus Christ stands as the perfect King who never wavered in His absolute reliance on the Father. Unlike Asa, who chose to "let none go out or come in" to Judah by human means, Christ is the One who truly controls all access and egress, declaring, "I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture" ([John 10:9](/john/10-9 "John 10:9 - Jesus, the Door")). Where human kings like Baasha sought to restrict, isolate, and oppress, Christ came to liberate and connect, breaking down the spiritual walls that separate humanity from God ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Our Peace")). Furthermore, Asa's failure to fully trust God highlights the desperate human need for a perfect deliverer. Christ is the ultimate "Ramah," the high place of refuge and strength, who perfectly executed the Father's will even unto death on the cross, securing eternal victory not through human strategy but through divine obedience and sacrificial love ([Philippians 2:8](/philippians/2-8 "Philippians 2:8 - Christ's Obedience")). His perfect trust and unwavering obedience provide the true and lasting security that no human king or military strategy could ever achieve, inviting all to come freely to Him for salvation and abundant life ([Matthew 11:28](/matthew/11-28 "Matthew 11:28 - Come to Me")).

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 Chronicles 15:9

And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God [was] with him.

2 Chronicles 15:5

And in those times [there was] no peace to him that went out, nor to him that came in, but great vexations [were] upon all the inhabitants of the countries.

2 Chronicles 11:13

¶ And the priests and the Levites that [were] in all Israel resorted to him out of all their coasts.

2 Chronicles 11:17

So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon.

1 Kings 15:16

And there was war between Asa and Baasha king of Israel all their days.

1 Kings 15:22

Then king Asa made a proclamation throughout all Judah; none [was] exempted: and they took away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and king Asa built with them Geba of Benjamin, and Mizpah.

1 Kings 12:27

If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, [even] unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah.