2 Chronicles 15:6

Translation
King James Version
And nation was destroyed of nation, and city of city: for God did vex them with all adversity.
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KJV (with Strong's)
And nation H1471 was destroyed H3807 of nation H1471, and city H5892 of city H5892: for God H430 did vex H2000 them with all adversity H6869.
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Complete Jewish Bible
so that they were shattered to pieces, nation against nation and city against city, as God troubled them with every kind of distress.
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Berean Standard Bible
Nation was crushed by nation, and city by city, for God afflicted them with all kinds of adversity.
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American Standard Version
And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity.
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World English Bible Messianic
They were broken in pieces, nation against nation, and city against city; for God troubled them with all adversity.
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Geneva Bible (1599)
For nation was destroyed of nation, and citie of citie: for God troubled them with all aduersitie.
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Young's Literal Translation
and they have been beaten down, nation by nation, and city by city, for God hath troubled them with every adversity;
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See also
Luke 21:22Luke 21:24Isaiah 10:62 Chronicles 33:11Amos 3:6Psalms 106:41Mark 13:8
In the KJVVerse 11,497 of 31,102

Study This Verse

SUMMARY

2 Chronicles 15:6 powerfully depicts a period of profound national and urban disintegration in ancient Israel, characterized by relentless internal conflict where "nation was destroyed of nation, and city of city." This verse unequivocally attributes this widespread chaos and societal breakdown directly to divine agency, stating that "God did vex them with all adversity." It serves as a stark theological declaration, underscoring the biblical principle that persistent unfaithfulness and abandonment of the Lord inevitably lead to severe consequences, demonstrating God's active sovereignty over human affairs and His use of adversity, often as a means to call His people back to Himself.

CONTEXT

  • Literary Context: This verse is strategically positioned within the narrative of King Asa's reign, immediately following the Spirit of God empowering the prophet Azariah, son of Oded, to deliver a crucial message to Asa and the people of Judah 2 Chronicles 15:1. Azariah's prophecy establishes the Chronicler's core theological framework: seeking the Lord brings blessing and peace, while forsaking Him results in turmoil and judgment. Verse 6, therefore, functions as a historical illustration or a general principle of the consequences of abandoning God, directly contrasting with the earlier period of peace and prosperity Asa experienced when Judah sought the Lord 2 Chronicles 14:6. The vivid description of chaos in verse 6 sets the urgent backdrop for Asa's subsequent decisive reforms and renewed covenant with God, which are directly prompted by Azariah's powerful exhortation 2 Chronicles 15:8.
  • Historical & Cultural Context: The period of the Divided Monarchy, during which King Asa reigned over Judah (c. 911-870 BC), was frequently marked by political instability, internal conflicts, and external threats from neighboring kingdoms. While external enemies were a constant concern, the phrase "nation was destroyed of nation, and city of city" suggests a deeper, more pervasive internal breakdown and mutual destruction, rather than solely external conquest. The Hebrew terms for "nation" (גּוֹי, gôwy) and "city" (עִיר, ʻîyr) can refer to various peoples, tribes, or even factions within a larger entity, indicating widespread civil unrest, tribal feuds, or localized urban warfare. This state of affairs would have been a stark reminder of the chaotic period of the Judges, where "everyone did what was right in his own eyes" Judges 21:25, and a fulfillment of covenant curses for disobedience. It underscores the ancient Near Eastern worldview's direct link between spiritual apostasy and societal disintegration.
  • Key Themes: 2 Chronicles 15:6 contributes significantly to several overarching themes central to the book of Chronicles and broader biblical theology. Firstly, it powerfully underscores the Sovereignty of God over History, demonstrating that even in periods of apparent chaos and human conflict, God is actively at work, orchestrating events to fulfill His divine purposes. Secondly, it highlights the Principle of Covenant Fidelity and Consequences, a central tenet of the Chronicler's theology, where obedience to God brings blessing and peace, while disobedience and idolatry inevitably lead to divine judgment and widespread adversity. Thirdly, the verse illustrates the Nature of Divine Judgment, showing that God's discipline is not always external invasion but can manifest as internal disintegration, mutual destruction, and a general state of "all adversity." This adversity, however, often serves as a catalyst, prompting a Call to Repentance and Seeking God, as seen in Asa's subsequent actions in response to Azariah's message and the resulting covenant renewal 2 Chronicles 15:8-15.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • nation (Hebrew, גּוֹי, gôwy', H1471): This term, often translated as "nation" or "people," can refer broadly to any foreign nation, but in contexts like this, it can also denote various tribes, clans, or even internal factions within a larger national entity. Its repetition signifies a pervasive, internal conflict, where different groups within the broader society are engaged in mutual destruction, rather than solely external warfare.
  • destroyed (Hebrew, כָּתַת, kâthath', H3807): This primitive root means "to bruise or violently strike," and by extension, "to beat down, to pieces, to break in pieces, or to crush." When applied to nations and cities, it implies a complete and often violent breakdown leading to ruin and devastation. The passive voice ("was destroyed") combined with the reciprocal phrasing emphasizes a state of internal or mutual devastation, where entities are actively breaking or being broken by each other.
  • vex (Hebrew, הָמַם, hâmām', H2000): This primitive root means "to put in commotion," and by implication, "to disturb, drive, or destroy." It implies a divine act of confusion, panic, or discomfiture. God is not merely allowing chaos; He is actively orchestrating or intensifying it. This same verb describes God throwing the Egyptians into confusion at the Red Sea Exodus 14:24 and vexing Israel's enemies in battle Deuteronomy 2:15. Its use here underscores that the societal breakdown was a direct, divinely orchestrated state of confusion and panic, not random misfortune.
  • adversity (Hebrew, צָרָה, tsârâh', H6869): This noun, derived from a root meaning "tightness," refers to "distress, trouble, affliction, anguish, or tribulation." It is a comprehensive term for hardship and difficulty. The phrase "all adversity" indicates a pervasive and multifaceted state of trouble, encompassing various forms of distress that afflicted the people, highlighting the comprehensive nature of God's judgment.

Verse Breakdown

  • "And nation was destroyed of nation": This clause vividly describes a state of widespread internal conflict or mutual destruction among different groups, tribes, or even factions within the broader society. It signifies a profound breakdown of social order, tribal allegiances, and political stability, where various "nations" or sub-groups were actively engaged in destructive conflict with each other, leading to their own ruin.
  • "and city of city": This phrase serves as a parallel to the preceding one, emphasizing the localized and urban dimension of the chaos. It points to civil unrest, internal strife within communities, or warfare between neighboring cities, further illustrating the pervasive nature of the disintegration at a more granular, local level. The repetition underscores the comprehensive and inescapable nature of the breakdown.
  • "for God did vex them with all adversity": This is the crucial causal clause, explicitly attributing the preceding chaos to divine action. The conjunction "for" (כִּי, kî) indicates that God's "vexing" was the direct and ultimate cause of the mutual destruction and widespread adversity. God actively confused, disturbed, and brought distress upon them, leading to their self-destructive behavior and a comprehensive state of trouble. This highlights God's sovereign hand in judgment, using internal strife as a tool to bring about His purposes.

Literary Devices

The verse employs several powerful literary devices to convey its profound message. Parallelism is prominently featured in the repeated structure "nation was destroyed of nation, and city of city." This balanced phrasing emphasizes the widespread, reciprocal, and pervasive nature of the conflict and disintegration, underscoring the comprehensive breakdown of order from the largest societal units to the smallest. The explicit Causal Statement, introduced by the conjunction "for" (כִּי) immediately after the description of chaos, unequivocally establishes God as the direct and ultimate agent behind the adversity, leaving no doubt about divine involvement. This direct attribution of cause to God is a hallmark of the Chronicler's theological perspective, emphasizing divine sovereignty and justice. Furthermore, the phrase "all adversity" functions as a form of Hyperbole or Generalization, portraying a comprehensive and overwhelming state of trouble that serves to highlight the severity of God's judgment and the devastating consequences of abandoning Him. This vivid imagery also serves as Thematic Foreshadowing, setting the stage for Asa's subsequent reforms and reinforcing the Chronicler's overarching message about the direct correlation between covenant fidelity and national well-being.

THEOLOGICAL AND THEMATIC CONNECTIONS

2 Chronicles 15:6 profoundly illustrates the biblical principle of divine retribution and the severe consequences of covenant unfaithfulness. It reveals God's active sovereignty not only in blessing but also in judgment, demonstrating that He can use even internal strife and societal breakdown as instruments to achieve His purposes. This verse connects to the broader prophetic tradition that warns of the devastating effects of spiritual apostasy, where a people's departure from God leads to internal decay, vulnerability, and self-destruction. It underscores that true peace and stability are not merely political or military achievements but are fundamentally rooted in a right relationship with the Creator. The "vexing" by God serves as a divine alarm, a severe mercy designed to awaken a people to their need for repentance and a return to the Lord, ultimately aiming for their restoration.

REFLECTION AND APPLICATION

2 Chronicles 15:6 offers potent insights for contemporary reflection, challenging us to consider the profound link between the spiritual health of a people and the stability of its society. When a nation or community drifts from God's principles, it can invite various forms of "adversity," including internal divisions, social unrest, and a general sense of confusion and disarray. This verse encourages us to look beyond superficial explanations for societal problems and consider the deeper spiritual roots. While not every hardship is a direct divine judgment, the text reminds us that God is sovereign over all circumstances, and He can use challenging times, even widespread conflict, to achieve His purposes—often to draw people back to Himself or to bring about justice. It calls us to a posture of discernment during difficulties, prompting us to ask what God might be teaching, what changes He desires, and how we might personally and corporately respond by seeking Him. Ultimately, it reinforces the timeless truth that genuine peace and lasting stability are found not in human strength or political maneuvering, but in humble repentance and a faithful return to the Lord, who alone can bring order out of chaos.

Questions for Reflection

  • How does understanding God's sovereignty over adversity shape our response to personal or societal turmoil, moving us beyond despair to discernment?
  • In what ways might our current societal challenges reflect a departure from God's ways, and what is our individual and communal role in seeking His restoration and righteousness?
  • How can we discern God's purposes in difficult times, rather than simply attributing them to random chance or human failure, and respond with faith and obedience?

FAQ

Was this a specific historical event, or a general description?

Answer: While 2 Chronicles 15:6 describes a general state of widespread instability and conflict ("nation was destroyed of nation, and city of city"), it likely refers to the prevailing conditions in Judah and the surrounding regions during the period before King Asa's significant reforms. The Chronicler uses this generalized description to illustrate the theological principle that spiritual decline inevitably leads to societal chaos and divine judgment. It serves as a stark backdrop against which Azariah's prophecy and Asa's subsequent actions—seeking the Lord and instituting reforms—are presented as the only path to peace and stability. Thus, it's both a description of a historical reality and a theological statement about God's active involvement in human affairs, emphasizing the consequences of forsaking Him.

Does God still "vex" nations today?

Answer: The principle of God's active sovereignty over nations and His use of various means to bring about His purposes remains timeless. While the specific nature of "vexing" might differ from ancient manifestations, God can and does allow or orchestrate circumstances that lead to distress, confusion, and internal conflict within nations. These can manifest as economic collapse, political instability, social unrest, or even natural disasters. Such events serve as a powerful reminder of humanity's dependence on God and can be a means by which He calls people and nations to repentance, justice, or a deeper reliance on Him. The ultimate goal is often to draw people to Himself, demonstrating that true and lasting peace is found only in aligning with His divine will, as highlighted by the broader message of [2_chronicles/15 "2 Chronicles 15 - Asa's Reforms and Covenant Renewal"].

CHRIST-CENTERED FULFILLMENT

The chaos and "vexing" described in 2 Chronicles 15:6 powerfully underscore humanity's desperate need for a true and lasting peace, a peace that human efforts or political arrangements can never fully secure. This Old Testament portrayal of a world in disarray due to its departure from God foreshadows the ultimate solution found in Jesus Christ. He is the true Prince of Peace, who comes to bring order to a world vexed by sin and its devastating consequences. While humanity was "destroyed of nation, and city of city" by the pervasive effects of sin, Christ entered this brokenness, bearing the ultimate "adversity" of God's wrath against sin on the cross Isaiah 53:4. Through His sacrifice, He offers not merely a temporary cessation of conflict but a profound and eternal peace with God Romans 5:1 and the peace of God that transcends all understanding Philippians 4:7. Those who are "in Christ" are no longer subject to the "vexing" judgment of God for sin Romans 8:1 but find rest for their weary souls in Him Matthew 11:28. His kingdom is one of righteousness, peace, and joy in the Holy Spirit Romans 14:17, offering the ultimate antidote to the chaos and disarray described in the Old Testament, fulfilling the longing for a world where God's will is perfectly done.

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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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