2 Chronicles 15:5

Translation
King James Version
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.
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KJV (with Strong's)
And in those times H6256 there was no peace H7965 to him that went out H3318, nor to him that came in H935, but great H7227 vexations H4103 were upon all the inhabitants H3427 of the countries H776.
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Complete Jewish Bible
In those times people going about their business were insecure, and great disturbances afflicted all the inhabitants of the lands;
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Berean Standard Bible
In those days there was no safety for travelers, because the residents of the lands had many conflicts.
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American Standard Version
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 lands.
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World English Bible Messianic
In those times there was no peace to him who went out, nor to him who came in; but great troubles were on all the inhabitants of the lands.
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Geneva Bible (1599)
And in that time there was no peace to him, that did goe out and goe in: but great troubles were to all the inhabitants of the earth.
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Young's Literal Translation
and in those times there is no peace to him who is going out, and to him who is coming in, for many troubles are on all the inhabitants of the lands,
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See also
Judges 5:6Psalms 121:8Matthew 24:6Matthew 24:71 Samuel 13:6Luke 21:25
In the KJVVerse 11,496 of 31,102

Study This Verse

SUMMARY

Second Chronicles 15:5 powerfully describes a period of pervasive societal unrest and profound personal insecurity within ancient Israel, directly attributing this widespread chaos to the nation's spiritual apostasy. This verse functions as a solemn, illustrative warning within the prophet Azariah's message to King Asa, demonstrating the severe and far-reaching consequences that inevitably arise when a people abandon their covenant relationship with God, leading to internal strife, external threats, and a pervasive sense of fear and disorder across the land.

CONTEXT

  • Literary Context: This verse is an integral and illustrative component of the prophetic message delivered by Azariah, the son of Oded, to King Asa of Judah. It immediately follows Asa's decisive and divinely-assisted victory over the Cushites (Ethiopians) in 2 Chronicles 14:9-15. Empowered by the Spirit of God, Azariah confronts Asa with a powerful exhortation and warning in 2 Chronicles 15:1-7. The prophecy commences with a foundational principle: God's presence is assured for those who seek Him, but His abandonment is certain for those who forsake Him (2 Chronicles 15:2). Verse 5 then serves as a vivid historical illustration, recalling a past era of intense distress and instability experienced by Israel due to their unfaithfulness. This historical precedent reinforces the urgency and truthfulness of Azariah's warning, urging Asa and Judah to learn from the past. The broader narrative of 2 Chronicles 15 subsequently details Asa's positive response to this prophetic word, initiating significant religious reforms, including the removal of idols and a renewed covenant with the Lord.
  • Historical & Cultural Context: The "times" referred to in 2 Chronicles 15:5 are not a specific, single event but rather a general allusion to turbulent periods in Israel's history, most notably the era of the Judges. This period, thoroughly documented in the Book of Judges, was characterized by cyclical patterns of apostasy, divine judgment manifested through oppression by foreign powers, and pervasive internal strife. In such times, the absence of a strong, righteous central authority and the widespread turning away from the Lord led to a catastrophic breakdown of social order. The phrase "no peace to him that went out, nor to him that came in" paints a grim picture of a society where daily life and travel were fraught with peril, marked by banditry, inter-tribal conflicts, and the constant threat of invasion. The "inhabitants of the countries" refers not exclusively to Judah but to the broader region of Israel, indicating a widespread collapse of security and well-being across the land. Culturally, "peace" (Hebrew: shalom) in ancient Israel was understood not merely as the absence of warfare, but as a holistic state of well-being, encompassing prosperity, health, security, and harmonious relationships, all rooted in a right relationship with God. Its profound absence, therefore, signified a deep spiritual and societal crisis.
  • Key Themes: This verse powerfully underscores several recurring themes central to the Deuteronomistic history. Foremost is the consequences of disobedience, illustrating that turning away from God inevitably leads to societal breakdown, personal insecurity, and divine judgment. The profound lack of shalom and the overwhelming presence of "great vexations" are depicted as direct results of Israel's spiritual decline, serving as a stark reminder of the covenant curses outlined in Deuteronomy 28. It also highlights the theme of divine discipline, where God, in His sovereign wisdom, allows distress and chaos to afflict His people. This is not out of malice, but rather to prompt repentance and a return to Him, a pattern vividly observed throughout the narrative of the Judges. Finally, the verse speaks to societal instability as a direct and unavoidable outcome of spiritual decay. When a nation's foundational relationship with God erodes, internal cohesion weakens, external threats proliferate, and a general state of pervasive disorder affects "all the inhabitants," disrupting the very fabric of daily life and communal well-being.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Peace (Hebrew, shâlôwm', H7965): The Hebrew word שָׁלוֹם (shâlôwm) is profoundly richer than the English "peace." It encompasses not merely the absence of conflict but a comprehensive state of wholeness, completeness, well-being, prosperity, health, and security. In this context, the declaration "no peace" signifies a complete and utter absence of this holistic well-being—a profound lack of safety, order, and prosperity in every dimension of life. It implies a broken relationship with God, who is the ultimate source and guarantor of true shalom.
  • Vexations (Hebrew, mᵉhûwmâh', H4103): The word מְהוּמָה (mᵉhûwmâh) carries a strong sense of "confusion," "disorder," "panic," "tumult," or "uproar." It describes a state of chaotic distress, widespread disarray, and psychological agitation, far beyond mere annoyances. The "great vexations" suggest a pervasive, overwhelming sense of fear and instability that grips the entire population, leading to a breakdown of normal life and a feeling of being constantly unsettled, threatened, and disoriented.
  • Inhabitants (Hebrew, yâshab', H3427): Derived from the root יָשַׁב (yâshab), meaning "to sit down," "to dwell," or "to remain," this word refers to those who reside or settle in a place. In 2 Chronicles 15:5, "all the inhabitants of the countries" emphasizes the universal nature of the distress. It signifies that the chaos and insecurity were not localized or affecting only a few, but were experienced by everyone who lived in the land, illustrating the complete disruption of settled life and the inability to find rest or security anywhere.

Verse Breakdown

  • "And in those times [there was] no peace to him that went out, nor to him that came in": This clause vividly portrays a state of extreme insecurity and danger that permeated every aspect of daily life. The idiomatic expression "went out, nor came in" functions as a merism, encompassing all movement and activity—whether one was traveling, working in the fields, engaging in commerce, or simply staying at home. It signifies that no one was safe, no activity was secure, and no place offered refuge. This pervasive lack of shalom indicates a complete breakdown of law and order, and, more fundamentally, a withdrawal of divine protection and blessing from the land.
  • "but great vexations [were] upon all the inhabitants of the countries": This second clause amplifies the description of distress, emphasizing both its severity and its widespread nature. "Great vexations" (מְהוּמָה, mᵉhûwmâh) points to a profound, chaotic disorder and panic that afflicted everyone. The phrase "all the inhabitants of the countries" underscores that this was not an isolated incident or a localized problem, but a universal experience of distress across the entire land, affecting every individual regardless of their status or location. This widespread suffering is presented as a direct and inescapable consequence of the spiritual condition of the people.

Literary Devices

The verse employs several powerful Literary Devices to convey its message of widespread distress and the consequences of spiritual decline. The most prominent is Merism in the phrase "no peace to him that went out, nor to him that came in." This idiomatic expression covers all possible movements and activities, indicating a total and pervasive lack of security in every sphere of life. By mentioning both "going out" and "coming in," the text implies that danger was present everywhere, whether one was venturing forth or seeking refuge at home. This creates a sense of Hyperbole, emphasizing the extreme and absolute nature of the insecurity and the complete absence of shalom. The description of "great vexations" further contributes to this hyperbole, painting a picture of overwhelming and chaotic distress. Furthermore, the verse functions as a Historical Allusion, referencing a past period of Israelite history (most likely the turbulent era of the Judges) to serve as a potent cautionary tale for King Asa and his people. The vivid imagery evokes a strong sense of Divine Retribution or Consequence, where the chaotic state of the nation is understood as a direct result of their spiritual unfaithfulness, serving God's purpose of discipline and calling to repentance.

THEOLOGICAL AND THEMATIC CONNECTIONS

The profound insecurity and widespread "vexations" described in 2 Chronicles 15:5 serve as a powerful theological statement about the direct correlation between a nation's spiritual fidelity and its societal well-being. This verse echoes the foundational Deuteronomic principle that obedience to God's covenant brings blessings of peace and prosperity, while disobedience inevitably leads to curses, chaos, and vulnerability. The absence of shalom is not merely a political or social failing, but fundamentally a spiritual one, indicating God's withdrawal of favor and protection. It highlights God's active involvement in human history, using even distress as a means to call His people back to Himself, thereby demonstrating His sovereignty over both blessing and judgment.

REFLECTION AND APPLICATION

Second Chronicles 15:5 offers a timeless and profound warning for individuals, communities, and nations alike. It teaches us that genuine peace, security, and holistic well-being are not merely the result of political stability, economic prosperity, or military strength, but are fundamentally rooted in a right and vibrant relationship with God. When we, as individuals or as a society, drift from spiritual principles, neglect God's covenant, or pursue self-sufficiency apart from Him, we inevitably invite internal chaos, external pressures, and a pervasive sense of dis-ease, or "vexations." This verse challenges us to deeply examine the sources of our own anxieties, societal unrest, and the lack of true shalom we might experience. Are the "great vexations" we face a consequence of having strayed from the Lord? It calls us to profound introspection, sincere repentance, and a renewed commitment to seeking God's ways. Just as Azariah's message prompted King Asa to initiate significant reforms, this passage encourages us to pursue spiritual renewal, trusting that God is faithful to draw near to those who draw near to Him, and that true peace is found only in His presence and by walking in His paths.

Questions for Reflection

  • What "vexations" or pervasive lack of "peace" might I be experiencing in my own life, family, or community, and how might these relate to our collective or individual spiritual condition?
  • How does this verse challenge my understanding of true peace and security, moving beyond merely external circumstances to a deeper, more fundamental spiritual foundation?
  • What specific, tangible steps can I take, both individually and collectively, to "seek the Lord" more diligently and thereby invite His peace, order, and protection into my life and surroundings?

FAQ

What "times" is 2 Chronicles 15:5 referring to?

Answer: The "times" referred to in 2 Chronicles 15:5 are not a specific, single historical event immediately preceding King Asa's reign. Instead, it serves as a general historical allusion to past periods in Israel's history, particularly the chaotic and insecure era of the Judges. This period, thoroughly described in the Book of Judges, was characterized by cyclical patterns of apostasy, divine judgment in the form of oppression by foreign enemies, and pervasive internal strife, leading to a widespread lack of peace and profound distress among the inhabitants. Azariah uses this powerful historical example to emphasize the severe consequences of forsaking God, thereby reinforcing the urgency and truthfulness of his prophetic warning to King Asa and the people of Judah.

What does "no peace to him that went out, nor to him that came in" mean?

Answer: This idiomatic phrase is a powerful merism, a literary device where two contrasting parts represent the whole. "Him that went out" refers to those engaged in daily activities, travel, commerce, or even warfare outside their homes or cities, while "him that came in" refers to those seeking rest, safety, or refuge within their homes, cities, or places of security. Therefore, the phrase "no peace to him that went out, nor to him that came in" means that there was absolutely no safety, security, or well-being whatsoever, in any place or at any time. It signifies a pervasive, absolute lack of shalom—a state where danger, insecurity, and vulnerability were constant, whether one was active or at rest, at home or abroad. This reflects a complete breakdown of societal order, a withdrawal of divine protection, and a profound disruption of normal life.

What is the significance of "great vexations"?

Answer: The "great vexations" (Hebrew: mᵉhûwmâh) signify a profound and widespread state of confusion, disorder, panic, and tumult. It is far more than mere trouble or annoyance; it describes a chaotic distress that affects everyone, leading to a breakdown of normal life and a feeling of being constantly unsettled and threatened. The significance of these "great vexations" lies in their direct correlation with Israel's spiritual condition. In biblical thought, such widespread societal chaos and personal insecurity are often presented as a form of divine discipline or a natural consequence of a people abandoning their covenant with God. These "vexations" serve as a painful, pervasive reminder of their spiritual decline, intended to prompt deep repentance and a return to the Lord, who is the ultimate source of order, peace, and lasting security.

CHRIST-CENTERED FULFILLMENT

Second Chronicles 15:5 powerfully illustrates humanity's innate longing for peace and security, and the profound chaos and "vexations" that inevitably ensue when we are estranged from God due to sin. While the Old Testament narrative ties shalom to covenant faithfulness and obedience to the Law, ultimately revealing its fragility and impermanence in a fallen world, the New Testament presents Jesus Christ as the ultimate and perfect fulfillment of this longing. He is our true peace (Ephesians 2:14), the one who, through His cross, breaks down the dividing wall of hostility and perfectly reconciles us to God, bringing an end to the spiritual enmity that causes all true "vexations." The pervasive spiritual unrest and the bondage of sin that afflicted humanity, as foreshadowed by the "vexations" in the Old Testament, find their ultimate remedy in Christ. Through His atoning sacrifice, Jesus delivers us from these spiritual "vexations" and offers a profound peace that the world cannot give, a peace that transcends understanding (John 14:27). In Him, we find true rest for our weary souls (Matthew 11:28-30), and the promise that though we may face tribulation in this world, in Him we have peace because He has definitively overcome the world and its chaotic systems (John 16:33). Thus, the historical chaos of 2 Chronicles 15:5 ultimately points forward to the perfect peace, order, and deliverance from all spiritual turmoil found only in the person and redemptive work of Jesus Christ, the promised Prince of Peace (Isaiah 9:6).

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Commentary on 2 Chronicles 15 verses 1–7

It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (Ch2 15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness.

I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not. 1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty." 2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb 11:6. But, 3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."

II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (Ch2 15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, Ch2 15:5, Ch2 15:6. But when their troubles drove them to God they found it not in vain to seek him, Ch2 15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition. 2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, Ch2 15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce. 3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos 3:4.

III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (Ch2 15:7): Be strong, for your work shall be rewarded. Note, 1. God's work should be done with diligence and cheerfulness, but will not be done without resolution. 2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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