2 Chronicles 28:9

THE PROPHET ODED PROTESTS AGAINST RETENTION OF THE JEWISH CAPTIVES, AND THEY ARE SENT HOME (2Ch_28:9-15).

(9) But a prophet of the Lord.—This whole section is peculiar to the chronicler. The author has told the story in his own way; and perhaps the words of the prophet and the chiefs are mainly his. But there is no ground for doubting the general truth of the narrative.

Was there.—In Samaria. It is remarkable that neither here nor in the parallel narrative is any mention made of the great prophet Hosea ben Beeri, who must have been active at this epoch in the northern kingdom. Of Oded nothing further is known. He was a “prophet of Jehovah,” not of the Baals.

He went out before.—To meet the hosts, like Azariah ben Oded (2Ch_15:2).

That came.—Was coming in.

Because the Lord . . . was wroth.—Literally, in the wrath of Jehovah . . . against Judah he gave them into your hand. Your victory was due to the punitive wrath of Jehovah, not to your own valour or intrinsic superiority. You ought to have considered this, and shown compassion to the victims of divine displeasure; but you have, on the contrary, given full rein to the savage dictates of furious hatred.

Slain them.—Slain among them.

In a rage.—2Ch_26:19 (za’af).

That reacheth up unto heaven.—Gen_28:12; Isa_8:8. Literally, which even to the heavens did reach; i.e., a guilty excess of rage, calling to heaven for vengeance, like the blood of Abel (Gen_4:10), or the wickedness of Sodom (Gen_18:21). (Comp. also Ezr_9:6.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2Ch 28:9 But a prophet of the LORD was there, whose name [was] Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage [that] reacheth up unto heaven.

Ver. 9. And he went before the host.] He put his life in his hand, and met them in the face. This was a bold attempt: and God, of whom it was, succeeded it. Prophets have ever been reverenced; poets were among the Greeks, as Tyrtaeus and others; the Bard; a kind of priests, were here in Albion by the greatest commanders. Zedekiah, a king, is here taxed for not humbling himself before Jeremiah, a poor prophet. {2Ch 36:12}

And ye have slain them with a rage.] Which is the worst counsellor, as knowing neither mean nor measure.

That reacheth unto heaven.] That thing must needs be very great, one end whereof reacheth as high as heaven.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch_28:9

A prophet of the Lord was there, whose name was Oded.

The story of the prophet Oded

Probably few will recognise this name. It is associated with no book of perpetual instruction, with no course of heroic action. No mighty deeds like those of Elijah or Elisha adorn his story; no length of stately service like that of Daniel is rendered by him. He is a man of one achievement; his prophecy only an argument to brotherly kindness and affection, and yet few men have ever rendered a nobler service to their fellow men than that recorded of him. It exhibits the possibility of finest usefulness as lying more near and within our reach than we had thought. The circumstances are soon told. Already the shadow of the great Assyrian monarchy had fallen on more western lands, and Damascus, Israel, Judah were threatened by it. Their policy would have been union for mutual defence; national contrition and development of those virtues which would have engaged the approval of God. Unfortunately, instead of uniting with each other, Damascus, Samaria, Jerusalem alike forget the impending danger which ultimately overtakes them; and, as if there was no foe to be feared, by their conflicts with each other destroy their power of saving themselves. One campaign had just ended. Israel and Damascus had united, and between them had inflicted a crushing blow on Judah. A hundred and twenty thousand slain is the enormous register of Judahs loss, and in addition Israel has taken captive of women and children two hundred thousand more. With the bitterness that belongs to a feud between kinsmen, no compunction enfeebles the elation of their victory. It has not entered any mind that any other course should be pursued but simply to use or sell the captives as slaves. They will indulge their lust, they will increase their wealth. With such purposes they bring all their spoil and all their captives to Samaria. When as they are about to enter in unbrotherly triumph, a prophet of the Lord went out to them; of no great importance, as men generally would have judged; single-handed, with none to back him. He goes forth, and addressing not the chiefs alone with whispers of policy, but the host great and small, calls on them to forego their pleasure and their wealth, and as brethren to abstain from reducing to slavery their brethren whom the fortune of war had put into their power. His argument is striking. There is no mention of Assyria, as there might have been, and of the importance of a united front; no flattery or appeal to desire for generous fame. Solemnly he points out that Judahs defeat is the penalty of Judahs sin. That in the slaughter of such multitudes as they put to death they have already committed crimes enough. That to enslave their brethren would be to provoke the anger of their Father God still more, and therefore they should liberate those whom they intended to enslave. The single voice avails. Alone in making the suggestion, he is not long left alone. Certain heads of the children of Ephraim stand up stoutly against the more violent that oppose the prophets word. Ye shall not bring in the captives hither, they say, with the courage of their nobler mood. When lo! with that openness to generous and noble appeals that sometimes marks a multitude, the whole host suddenly catch the glow of nobler feeling, and at once the resolve to set the captives free is framed and put in execution. The treasure of the spoil is taken to relieve their wants. An incident of a kind too rare, but one which yet indicates to us how much of noble service might be rendered if all did their part towards making the world a little brighter and better than it is.

I. The responsibility of leaders. A prophet worthy of his calling, and the chief men of Israel having the courage of their position, together sway the whole people with a generous impulse. No greater mercy comes from the Father of lights than leaders whose worth adorns their eminence. The tendencies to good and evil hang on so fine a balance, that let the leaders appeal to the nobler part, and it will respond. Let them appeal to the baser, and it will respond, unchecked by any scruple. If you are in any position of leadership in Church, or world, or lowly home, minister or layman, remember grand things are possible if you are faithful. Do not fall into sin of rulers, assuming a waywardness in the people which you thenceforth do nothing to control. Give those around you a clear keynote of noble duty or generous wisdom, and you will always find some to back you, and sometimes sufficient backing to achieve a grand success. An heroic leader in war will infuse his courage into feeblest followers. A generous leader in peace may win victories no less noble. Let leaders study Oded, till they learn, like him, to forego all flattery and all care for popular acceptance, and find the stately courage which can urge the worthy course upon their fellow men.

II. The importance of individual action. How utterly hopeless must it have seemed to dream of turning the people from their purpose. Their blood was heated with their triumph, their passions all inflamed, their self-interest involved. What could one man do to stem such forces? But let him stand alone, or find plentiful support; let his testimony be resented with contempt or accepted with humility, Oded feels his business is to utter what seems to him to be the will of God. And uttering it, lo, he is not long alone. His generosity infects others. Try to count up the service then rendered. Two hundred thousand captives set free, and their dismal fears changed into restful gratitude. His nation saved from the guilt of a great crime. His people ennobled by a generous deed. One man did this, or rather was the occasion of its being done. One man set the bail a-rolling. Learn hence that there is no limit to what, God inspiring and using him, one man may do. Athanasius, Augustine, Luther, Knox, Wesley, their lives are but variations of this story. The conviction of the one to-day becomes that of the many to-morrow.

III. The importance of presence of heart. So many, when the occasion of rendering great service rises, finding themselves with confused feelings, with heart unequal to the demand made on it. There were other saints in Samaria, doubtless, grieved over this civil war, and shrinking equally with him from idea of their brethren being made their slaves. But Oded was not confused, perplexed, overawed by concurrence of a vast multitude in a great wrong. Nor did he need a week to think what it would be best to do or say. There and then, in all calmness and self-possession, he saw what it was best to do and say, and he did and said it. That calmness comes not because the nerve is cool; it has a higher origin. It comes from walking with God and talking with Him; the sight of His throne, the knowledge of His providence; the habit of asking instructions and waiting for them, and acting when they come. (Richard Glover.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ch 28:9. A prophet of the Lord was there — By this it appears God continued his prophets among the Israelites, idolatrous as they were, that he might bring them to repentance, if they would hearken to their admonitions. This prophet meets the victorious army of Israel, not to applaud their valour or congratulate their victory; though they returned laden with spoils and triumphs; but in God’s name to tell them of their faults, and warn them of the judgments of God. And said unto them, Behold, because the Lord was wroth with Judah — He exhorts them not to be lifted up with their victory; which he assures them was not to be ascribed so much to their own valour, as to the anger of God against Judah, to chastise whom, he had used them as the rod of his indignation. And ye have slain them in a rage that reacheth up to heaven — An unbounded rage, which cries to God for vengeance against such bloody men.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The liberation of the prisoners. - In Samaria there was a prophet of the Lord (i.e., not of the Jahve there worshipped in the calf images, but of the true God, like Hosea, who also at that time laboured in the kingdom of the ten tribes), Oded by name. He went forth to meet the army returning with the prisoners and the booty, as Azariha-ben-Oded (Ch2 15:2) once went to meet Asa; pointed out to the warriors the cruelty of their treatment of their brethren, and the guilt, calling to Heaven for vengeance, which they thereby incurred; and exhorted them to turn away the anger of God which was upon them, by sending back the prisoners. To soften the hearts of the rude warriors, and to gain them for his purpose, he tells them (Ch2 28:9), "Because the Lord God of your fathers was wroth, He gave them (the men of Judah) into your hand:" your victory over them is consequently not the fruit of your power and valour, but the work of the God of your fathers, whose wrath Judah has drawn upon itself by its defection from Him. This you should have considered, and so have had pity upon those smitten by the wrath of God; "but he have slaughtered among them with a rage which reacheth up to heaven," i.e., not merely with a rage beyond all measure, but a rage which calls to God for vengeance; cf. Ezr 9:6.

Ch2 28:10

"And now the sons of Judah and Jerusalem ye purpose to subject to yourselves for bondmen and bondwomen!" יהוּדה בּני is accus., and precedes as being emphatic; i.e., your brethren, whom the wrath of God has smitten, you purpose to keep in subjection. אתּם also is emphatically placed, and then is again emphasized at the end of the sentence by the suffix in לכם: "Are there not, only concerning you, with you, sins with Jahve your God?" i.e., Have you, to regard only you, not also burdened yourselves with many sins against the Lord? The question הלא, is a lively way of expressing assurance as to a matter which is not at all doubtful.

Ch2 28:11

After thus quickening the conscience, he calls upon them to send back the prisoners which they had carried away from among their brethren, because the anger of Jahve was upon them. Already in their pitiless butchery of their brethren they had committed a sin which cried to heaven, which challenged God's anger and His punishments; but by the carrying away of the women and children from their brethren they had filled up the measure of their sin, so that God's anger and rage must fall upon them.

Ch2 28:12-13

This speech made a deep impression. Four of the heads of the Ephraimites, here mentioned by name, - according to Ch2 28:12, four princes at the head of the assembled people, - came before those coming from the army (על קוּם, to come forward before one, to meet one), and said, Ch2 28:13, "Bring not the captives hither; for in order that a sin of Jahve come upon us, do you purpose (do you intend) to add to our sins and to our guilt?" i.e., to increase our sins and our guilt by making these prisoners slaves; "for great is our guilt, and fierce wrath upon Israel."

Ch2 28:14

Then the armed men (החלוּץ, cf. Ch1 12:23) who had escorted the prisoners to Samaria left the prisoners and the booty before the princes and the whole assembly.

Ch2 28:15

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

28:9-10 you have gone too far: Although the Lord was using Israel as a means of punishment toward Judah, the covenant prohibited the enslavement and murder of fellow Israelites (28:10; Lev 25:39-55).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For they thought they had overcome them by their own valiantness, and did not consider that God had delivered them into their hands, because Judah had offended him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. But a prophet of the Lord - whose name was Oded] To this beautiful speech nothing can be added by the best comment; it is simple, humane, pious, and overwhelmingly convincing: no wonder it produced the effect mentioned here. That there was much of humanity in the heads of the children of Ephraim who joined with the prophet on this occasion, the fifteenth verse sufficiently proves. They did not barely dismiss these most unfortunate captives, but they took that very spoil which their victorious army had brought away; and they clothed, fed, shod, and anointed, these distressed people, set the feeblest of them upon asses, and escorted them safely to Jericho. We can scarcely find a parallel to this in the universal history of the wars which savage man has carried on against his fellows, from the foundation of the world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

9. a prophet of the Lord was there] Nothing further is known of Oded, but this may have been the only occasion on which be appeared as a prophet.

he went out before] R.V. he went out to meet.

that reacheth up] R.V. which hath reached up. Cp. Gen_4:10.

heaven] There is a tendency in some later books of the Bible to write “heaven” for “God”; cp. 2Ch_32:20, “prayed and cried to heaven.” From a similar feeling of reverence the Chronicler is sparing in his use of the name “Jehovah”; cp. 2Ch_17:4 (note).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But a prophet of the Lord was there, whose name was Oded,.... Not the same that was in the time of Asa, Ch2 15:1,

and he went out before the host that came to Samaria; that was coming thither; he went out of Samaria to meet them:

and said unto them, behold, because the Lord God of your fathers was wroth with Judah, he hath delivered them into your hand; he let them know it was not owing to their wisdom and conduct, their prowess and courage, that they had got the victory over them, but because the Lord was displeased with them for their sins, and therefore gave them up into their hands:

and ye have slain them in a rage that reaches up unto heaven; that is, with an exceeding great rage and fury, and the cry of which reached to heaven also, and was displeasing to God; he suggests to them, that they had exceeded all bounds, and had not shown that compassion to their brethren, when fallen into their hands, they ought to have done, and which therefore was resented by the God of heaven, see Zac 1:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Nothing more is known of this Oded. Compare 2Ch 15:1.

He went out before the host - Rather, “He went out to meet the host,” as the same phrase is translated in 2Ch 15:2.

A rage that reacheth up to heaven - i. e. not merely an exceedingly great and violent rage, but one that has displeased God.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Heaven, and cries for vengeance against you. Though God designed to punish his people, your cruelty will not be excused. H. --- The effect of this remonstrance, shews that all the kingdom of Israel was not devoid (C.) of feeling and religion. H. --- They set a noble example for Christian princes to follow after a victory. D.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

i.e. In a most high and fierce manner. A usual hyperbole, withal signifying that their rage did cry aloud, and was heard to heaven, from whence it would pull down vengeance upon them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The very interesting contents of this and the following six verses are not found in the parallel. A prophet of the Lord Oded. We do not know any particulars of this prophet; for his name and its possible identity with the name Iddo, see notes on 2Ch_9:29 2Ch_15:1, 2Ch_15:8. The growingly frequent references to the interposition of the prophets is much to be noticed, and their dignity, courage, fidelity, are brought into grand relief. They are very typical of the moral presence of which no national history, a.s centuries solemnly flow on, gives the slightest symptom of a slackening need. The very same may be said alike of the truth and those qualified and commissioned to bear it, of the message and the messenger. Before the host; i.e. in very face of the host, somewhat too mildly rendered "to meet" the host, in 2Ch_15:2, etc. In a rage that reacheth up unto heaven. To the wonderful life of this figure, that must strike every reader, must be added the force that comes of its moral rather than merely material suggestion a moral suggestion that reminds us of that of the sentence of far greater antiquity, and from the sacred lip of the Inspirer of all prophets, "The voice of thy brother"s blood crieth unto me from the ground." The rage had not been that on which the sun did not go down; it had been so fierce that upon it the sun ought never to hare been required to look. See for interesting particulars and then more general references, Jer_51:9; Ezr_9:6; Psa_38:4; Gen_18:21 Gen_28:12; Job_20:6. The expression of the text, however, "reacheth," or "toucheth," cannot be understood to reproduce as a perfect equivalent the older above-quoted one of "crieth." In other words, the magnitude of the rage is the first thing set forth, and the particular language in which it is set forth well postulates the inference of its abominableness in God"s sight.

Vers. 9-15.

Divine and human pity.

A very striking and a most unusual incident is here related; it has very few parallels in the page of ancient history. The hand that struck down the enemy very rarely failed to strike him when he was down. Here we have a refreshing picture of human relenting; of men who had just presented the cup of woe putting to the lips of the suffering a cup of mercy. But first we have a picture of

I DIVINE PITY IN THE MIDST OF DIVINE PENALTY. It is clear that the people of Judah owed their defeat entirely to the fact that they had grievously sinned against the Lord (see ver. 9). But there was a point beyond which justice did not demand that penalty should go. And at that point Divine pity might appear. There it did appear, and it arrested the hand of the cruel smiter. God sends judgment, but in wrath he "remembers mercy". (Hab_3:2) He sends the serious sickness which brings pain and weakness, but at a certain point he sends the remedy and restoration. He brings down upon the guilty the strong indignation of their kind, but he raises up the compassionate and the considerate who visit the prisoner or the lonely with words of friendly sympathy and cheer. He brings the strong but rebellious kingdom to defeat and humiliation, but he causes it to grow up again to competence and power. He bruises, but he does not shatter; he lays low, but he raises up.

II OFFICIAL FAITHFULNESS. Oded had a difficult and dangerous part to play on this occasion, but he bore himself right nobly (vers. 9-11). He did not flinch from words of energetic condemnation (vers. 9, 10), or from words of unpalatable advice (ver. 11). If God puts us into any responsible position, whether in the family, or in the Church, or in the city, or in the councils of the nation, we are most sacredly bound to play our part courageously. No man is fitted to occupy a post of trust and honour unless he is prepared, at times, to say and do that which is likely to be resented. Though we may not be called upon to face a triumphant army with words of remonstrance and command, as Oded did now, yet we are sure to be under obligation to say that which is unacceptable and to confront the dislike and disapproval of men. If we are not prepared to do that, we had better stand down at once, and take a lower place. Certainly we are not qualified to speak for God.

III HUMAN INFLUENCE. We have two instances of human influence being exercised with remarkable success. The outspoken prophet persuades the princes, and they in their turn persuade the soldiers to release the captives and to abandon the spoil which they had taken. This was a truly remarkable success. To induce men who are flushed with victory to forego the advantages they have won with the sword is to accomplish a great feat. It shows what man can do with man; what influence a strong voice can exert upon the human heart.

1. It is always well worth while to interpose between men and the wrongthey are meditating; we may save them from great guilt and others from great suffering.

2. We must be in downright earnest, and speak with entire fearlessness andfrankness, as both prophet and princes did now, or we shall not succeed. We must speak as those who are perfectly convinced, as those who know what is right, and have no hesitation at all as to the course which should be taken.

IV HUMAN PITY. Instead of slaughtering their prisoners, which in that age might have been done without pity or remorse, we have these soldiers of Israel showing all possible kindness to them (ver. 15). It is a common thing now for men to show a magnanimous kindness to their fallen enemy even on the battle-field. But the teaching of the Lord of love has done its work to some considerable extent, and has mercifully modified the cruelties of war. The scene of the text was something of an anticipation of the injunction, "If thine enemy hunger, feed him; if he thirst, give him drink." It is for us to illustrate the spirit then shown, on every opportunity. We should spare those who are in our power; it may be in the domain of business; it may be in the social circle; it may be round the domestic table; it may be in something so simple as a debate, so common as an ordinary argument. But wherever or whatever it be, to spare our opponent when he is down, to save him from the miseries Of defeat, to put him in the way of return to self-respect and honour, to "take back our captives to Jericho," is to do no more than these Israelites did on this particular occasion; it is to do no less than our Master requires of us at all times and under every circumstance. C. (Mat_5:43-48)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

A rage - An unbounded rage, which cries to God for vengeance, against such bloody men.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Oded

This is the name of a man. (See: How to Translate Names)

he gave them into your hand

Here the word "hand" represents power. God enabling the army of Israel to defeat the army of Judah is spoken of as if God had put the army of Judah in the hand of the army of Israel. AT: "God enabled you to defeat them" (See: Metonymy and Metaphor)

you have slaughtered them in a rage that reached up to heaven

Oded speaks of Yahweh knowing how severely the army of Israel slaughtered the army of Judah as if the rage with which the army of Israel slaughtered them were an object so large that it reached into heaven. That Yahweh knows what they have done implies that he will respond. AT: "you have slaughtered them in such great rage that Yahweh himself has noticed and will take vengeance" (See: Metaphor and Assumed Knowledge and Implicit Information)

But are you not guilty of sins of your own against Yahweh your God?

Oded asks this rhetorical question to rebuke the army of Israel and to emphasize the positive answer that the question anticipates. AT: "But you yourselves are guilty of sins of your own against Yahweh your God." (See: Rhetorical Question)

Yahweh's fierce wrath is on you

Oded speaks of Yahweh being extremely angry with the Israelite army as if Yahweh's wrath were an object that were upon them. AT: "Yahweh is extremely angry with you" (See: Metaphor)

translationWords

prophet

anger

heaven

servant

guilt

sin

brother

wrath

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.