2 Chronicles 28:15

KJV

And the men which were expressed by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, to their brethren: then they returned to Samaria.

KJV (with Strong's)

And the men {H582} which were expressed {H5344} by name {H8034} rose up {H6965}, and took {H2388} the captives {H7633}, and with the spoil {H7998} clothed {H3847} all that were naked {H4636} among them, and arrayed {H3847} them, and shod {H5274} them, and gave them to eat {H398} and to drink {H8248}, and anointed {H5480} them, and carried {H5095} all the feeble {H3782} of them upon asses {H2543}, and brought {H935} them to Jericho {H3405}, the city {H5892} of palm trees {H8558}{H5899}, to {H681} their brethren {H251}: then they returned {H7725} to Samaria {H8111}.

Complete Jewish Bible

while the men named above took charge of the captives and from the spoil clothed those among them who were inadequately clothed, giving them garments and shoes, providing them food and drink and anointing them with oil. After placing all the weak among them on donkeys, they brought them to Yericho, the City of Date-Palms, to their kinsmen; only then did they return to Shomron.

Berean Standard Bible

Then the men who were designated by name arose, took charge of the captives, and provided from the plunder clothing for the naked. They clothed them, gave them sandals and food and drink, anointed their wounds, and put all the feeble on donkeys. So they brought them to Jericho, the City of Palms, to their brothers. Then they returned to Samaria.

American Standard Version

And the men that have been mentioned by name rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm-trees, unto their brethren: then they returned to Samaria.

Commentary

### SUMMARY
2 Chronicles 28:15 details an extraordinary act of compassion and obedience by specific leaders from the northern kingdom of Israel towards their Judean captives. Following a devastating war initiated by Judah's wicked King Ahaz, where Israel inflicted a severe defeat and took 200,000 captives, the prophet Oded intervened. He warned the victorious Israelites that their actions were excessive and against God's will, urging them to release their brethren. This verse records the remarkable response of named Ephraimite leaders who, heeding Oded's word, provided comprehensive humanitarian aid—clothing, food, drink, anointing, and transport—to the naked, hungry, and feeble captives, ensuring their safe return to Jericho, their homeland. This stands as a powerful testament to brotherly love and obedience to divine instruction, even amidst deep national division.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within 2 Chronicles 28, which primarily recounts the apostasy and disastrous reign of King Ahaz of Judah. Ahaz's wickedness led to divine judgment, manifested in military defeats by both the Arameans and the Israelites. The immediate preceding verses (2 Chronicles 28:5-8) describe the overwhelming victory of King Pekah of Israel over Judah, resulting in a massive slaughter and the capture of 200,000 women, sons, and daughters. Critically, 2 Chronicles 28:9-11 introduces the prophet Oded, who confronts the victorious Israelite army, condemning their excessive cruelty and reminding them that Judah's defeat was God's judgment, not an opportunity for Israel to further oppress their "brethren." Oded's stern warning, coupled with the support of several prominent Ephraimite leaders mentioned by name in [2 Chronicles 28:12](/2_chronicles/28-12 "2 Chronicles 28:12 - The Leaders Who Heeded Oded"), directly precedes and sets the stage for the compassionate actions described in 2 Chronicles 28:15. The verse thus represents a rare and significant instance of obedience to prophetic word and inter-Israelite compassion amidst a period of widespread apostasy and conflict.
* **Historical & Cultural Context:** The period of the divided monarchy was marked by frequent conflicts between the northern kingdom of Israel and the southern kingdom of Judah, despite their shared ancestry and religious heritage. King Ahaz's reign (c. 735-715 BC) was particularly characterized by idolatry and political instability, leading to divine judgment. In ancient Near Eastern warfare, the taking of captives and spoils was a standard practice, often involving brutal treatment, enslavement, and exploitation. However, the unique relationship between Israel and Judah, as "brethren" under the same covenant God, introduced a different moral dimension. The prophet Oded's intervention highlights a covenantal expectation of brotherly treatment, even in war, which transcended typical geopolitical norms. The actions described—clothing, feeding, anointing, and providing transport—were acts of profound hospitality and humanitarian aid, reflecting a standard of care that went far beyond what was customary for war captives. "Anointing them" (with oil) was a common practice for refreshment, healing, and hygiene, especially after a traumatic ordeal, signifying restoration and care. Jericho, known as "the city of palm trees," was a significant Judean city, making it a fitting and recognizable destination for the returning captives.
* **Key Themes:** This verse powerfully illustrates several crucial themes within the broader narrative of 2 Chronicles and the Old Testament. Firstly, it highlights **divine mercy and justice**, demonstrating that while God uses nations as instruments of judgment (as seen in Israel's victory over Judah), He also holds His people accountable for their actions, even in victory. Oded's prophecy serves as a reminder that excessive cruelty is not condoned. Secondly, the passage underscores the theme of **brotherly love and unity** within the covenant community. Despite deep political and religious divisions, the recognition of the Judeans as "their brethren" (as also emphasized in [2 Chronicles 28:11](/2_chronicles/28-11 "2 Chronicles 28:11 - Oded's Warning Against Enslaving Brethren")) led to an act of profound compassion, transcending national enmity. This echoes the broader biblical call for God's people to love one another, as seen in the Law's commands to care for the vulnerable (e.g., [Deuteronomy 15:7-8](/deuteronomy/15-7 "Deuteronomy 15:7-8 - Lending to the Poor")). Thirdly, the verse exemplifies **obedience to the prophetic word**. The willingness of the named leaders to heed Oded's unpopular message, prioritizing God's will over the spoils of war and nationalistic pride, stands as a beacon of faithfulness in a dark period. This act of **restoration and reconciliation**, by returning the captives to their homeland, symbolizes a desire for healing and peace, even if temporary, within the fractured nation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Expressed by name (Hebrew, _niqevu b'shem'_):** This phrase emphasizes that the individuals who carried out these compassionate acts were not anonymous or acting on a whim, but were specifically identified and perhaps prominent leaders. The verb _naqav_ means "to prick, to bore, to specify, to designate." Here, in the _niphal_ passive participle, it conveys that they "were designated" or "were marked out by name." This detail highlights their accountability, their public commitment, and perhaps their moral courage in taking a stand against the prevailing practice of treating captives harshly. It also suggests that their actions were deliberate and recognized within the community.
* **Anointed (Hebrew, _vayiskhum'_):** The verb _sukh_ means "to smear, to anoint, to rub with oil." In the context of ancient Israel, anointing with oil was a multifaceted practice. It could be for ceremonial purposes (like anointing priests or kings), but more commonly, it was for hygiene, refreshment, healing, or hospitality. After a long, arduous journey as captives, likely suffering from wounds, exposure, and exhaustion, being "anointed" would have provided significant physical comfort, soothing aching muscles, cleansing skin, and potentially aiding in the healing of minor abrasions or sunburn. It was a tangible act of care that went beyond basic sustenance, signifying a restoration of dignity and well-being.

#### Verse Breakdown
* **"And the men which were expressed by name rose up, and took the captives,"**: This opening clause establishes the agency and specific identity of those who acted. It underscores that this was a deliberate, organized effort by individuals who had been publicly designated (as per [2 Chronicles 28:12](/2_chronicles/28-12 "2 Chronicles 28:12 - The Leaders Named")). Their "rising up" signifies a proactive and decisive response to the prophetic word, indicating a departure from the typical treatment of war captives.
* **"and with the spoil clothed all that were naked among them, and arrayed them, and shod them,"**: This details the first set of compassionate actions. The "spoil" (booty taken in war) was repurposed from an instrument of gain into a means of humanitarian aid. Providing clothing and shoes addressed fundamental needs for warmth, protection, and dignity, especially for those who would have been stripped or poorly clad during their captivity and forced march. "Arrayed them" suggests not just providing basic garments but perhaps dressing them properly, further restoring their human dignity.
* **"and gave them to eat and to drink, and anointed them,"**: This continues the list of practical provisions, addressing hunger, thirst, and physical discomfort. Offering food and water was essential for survival and recovery. The act of "anointing them" (with oil) speaks to a deeper level of care, providing comfort, hygiene, and perhaps even a sense of healing after the trauma of war and captivity. It was a gesture of hospitality typically extended to guests, not enemies.
* **"and carried all the feeble of them upon asses,"**: This demonstrates exceptional care for the most vulnerable among the captives. The "feeble" (weak, sick, or injured) would have been unable to make the journey on foot. Providing donkeys for transport highlights a commitment to ensuring that *all* the captives, regardless of their physical condition, could safely return, preventing abandonment or further suffering. This detail emphasizes the thoroughness and genuine nature of their compassion.
* **"and brought them to Jericho, the city of palm trees, to their brethren: then they returned to Samaria."**: This final clause describes the successful completion of their mission. Jericho, a significant city in Judah known for its palm trees, served as a safe and familiar destination for the returning captives, emphasizing their return to their homeland and "their brethren." The phrase "then they returned to Samaria" indicates that the Israelite leaders completed their task fully and then went back to their own city, underscoring the selfless nature of their service, as they sought no personal gain from this act of mercy.

#### Literary Devices
The passage employs several effective literary devices to convey its powerful message. **Enumeration** is prominently used through the detailed list of actions taken by the Israelite leaders: clothing, arraying, shoeing, feeding, giving drink, anointing, and transporting. This comprehensive list emphasizes the thoroughness and holistic nature of their care, leaving no doubt about the extent of their compassion. **Contrast** is a key underlying device, highlighting the stark difference between the typical brutal treatment of war captives in the ancient world and the extraordinary mercy shown here. This compassionate act stands in direct opposition to the violence and animosity that characterized the war between Israel and Judah, making it all the more remarkable. Furthermore, there is subtle **Symbolism** in the destination, "Jericho, the city of palm trees." Jericho, a fertile oasis and one of the first cities conquered by Israel upon entering the Promised Land, symbolizes a return to life, restoration, and a sense of home and belonging for the displaced Judeans, contrasting with the captivity and suffering they had endured.

### THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 28:15 is a profound illustration of practical theology in action, demonstrating that true faith is not merely intellectual assent but finds expression in tangible acts of compassion and justice, especially towards those who might be considered enemies or rivals. It underscores the enduring biblical principle that God's people are called to a higher standard of conduct, one that reflects His own character of mercy and love, even when provoked or victorious. This passage challenges the common human tendency towards retribution and self-interest, instead advocating for a radical, God-inspired empathy that transcends nationalistic pride and historical grievances. It serves as a powerful reminder that all humanity, and especially those within the covenant community, are "brethren" deserving of dignity and care, reflecting God's heart for the vulnerable and oppressed.

* [Deuteronomy 24:19-22](/deuteronomy/24-19 "Deuteronomy 24:19-22 - Laws for the Poor and Sojourner") - Laws regarding gleaning and care for the vulnerable, reflecting God's concern for the alien, fatherless, and widow.
* [Proverbs 25:21-22](/proverbs/25-21 "Proverbs 25:21-22 - Feeding Your Enemy") - "If your enemy is hungry, give him bread to eat, and if he is thirsty, give him water to drink; for you will heap burning coals on his head, and the Lord will reward you."
* [Matthew 25:35-40](/matthew/25-35 "Matthew 25:35-40 - The Parable of the Sheep and the Goats") - Jesus' teaching on caring for "the least of these," directly linking such acts of compassion to serving Christ Himself.

### REFLECTION AND APPLICATION
This extraordinary account from 2 Chronicles 28:15 offers a timeless and challenging call to radical compassion and obedience. In a world still marked by conflict, division, and the suffering of displaced peoples, the actions of these Israelite leaders provide a powerful counter-narrative to the common human response of vengeance or indifference. It compels us to examine our own hearts and ask whether our faith translates into tangible acts of mercy, especially towards those with whom we may have historical, political, or social differences. The passage reminds us that true spiritual maturity involves prioritizing God's command to love and care for our neighbor, even when it means sacrificing personal gain or going against popular sentiment. It encourages us to be "expressed by name" individuals in our own contexts, willing to stand up for justice and mercy, and to use whatever resources we have—whether "spoil" or personal means—to alleviate suffering and restore dignity to the vulnerable. This narrative is a beacon of hope, demonstrating the transformative power of divine obedience and brotherly love in the midst of human brokenness.

#### Questions for Reflection
* **In what ways do I, like the Israelite leaders, need to "rise up" and act compassionately towards those I might view as "other" or even "enemy"?**
* **How can I repurpose my "spoil"—my resources, time, or influence—to meet the tangible needs of the vulnerable in my community or beyond?**
* **What prophetic words or moral imperatives from God's Word am I challenged to obey, even if they go against cultural norms or personal convenience?**
* **How does this passage encourage me to seek reconciliation and restoration in fractured relationships, whether personal, communal, or societal?**

### FAQ

**Why did the Israelite leaders show such compassion to their Judean captives, especially after a war?**

Answer: The primary reason for this extraordinary act of compassion was the direct intervention of the prophet Oded, as recorded in [2 Chronicles 28:9-11](/2_chronicles/28-9 "2 Chronicles 28:9-11 - Oded's Rebuke to Israel"). Oded confronted the victorious Israelite army, reminding them that while Judah's defeat was a result of God's judgment on King Ahaz's wickedness, Israel itself was also guilty of sin. He sternly warned them against enslaving their "brethren" from Judah, emphasizing that such an act would further provoke God's wrath. Four prominent Ephraimite leaders—Azariah, Berechiah, Jehizkiah, and Amasa, mentioned in [2 Chronicles 28:12](/2_chronicles/28-12 "2 Chronicles 28:12 - The Leaders Who Heeded Oded")—heeded this prophetic warning. Their actions demonstrate a rare and commendable obedience to God's word, prioritizing covenantal solidarity and divine mercy over the typical spoils and practices of ancient warfare. They recognized the Judeans not merely as captives but as fellow members of God's people, deserving of humane treatment.

**What is the significance of Jericho being called "the city of palm trees" in this context?**

Answer: Jericho was famously known as "the city of palm trees" (e.g., [Deuteronomy 34:3](/deuteronomy/34-3 "Deuteronomy 34:3 - Moses Sees the Promised Land") and [Judges 1:16](/judges/1-16 "Judges 1:16 - The Kenites Settle in Jericho")). This descriptive epithet highlights its lush, fertile nature, a stark contrast to the harshness of war and captivity. In this context, bringing the captives to Jericho signifies their return to a place of comfort, familiarity, and life. It was a well-known Judean city, making it a fitting and recognizable destination for the returning exiles. The detail underscores the thoroughness of the Israelite leaders' compassion, ensuring the captives were not just released but safely returned to a welcoming place within their own territory, signifying a restoration of their well-being and dignity.

### CHRIST-CENTERED FULFILLMENT
The extraordinary compassion shown by the Israelite leaders in 2 Chronicles 28:15, driven by obedience to God's word and recognition of their shared brotherhood, powerfully foreshadows the ultimate and perfect compassion embodied in Jesus Christ. While these men repurposed the spoils of war for humanitarian aid, Christ Himself became the ultimate "spoil" for our salvation, offering His very life to clothe us in righteousness, feed us with the bread of life, and give us living water ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life"); [John 4:10-14](/john/4-10 "John 4:10-14 - Jesus Offers Living Water")). He is the one who, seeing humanity naked in sin and feeble in its spiritual state, did not merely provide aid but bore our infirmities and carried our sorrows ([Isaiah 53:4](/isaiah/53-4 "Isaiah 53:4 - He Bore Our Griefs")). Just as the captives were brought to Jericho, a place of rest and return, Christ leads His people out of the captivity of sin and death into His glorious kingdom, a new and eternal home ([Colossians 1:13-14](/colossians/1-13 "Colossians 1:13-14 - Delivered from Darkness")). The brotherly love demonstrated by the Ephraimite leaders finds its supreme expression in Christ's command to love one another, by which the world will know His disciples ([John 13:34-35](/john/13-34 "John 13:34-35 - A New Commandment")). Moreover, the obedience to the prophet Oded prefigures the perfect obedience of Christ, who perfectly fulfilled all righteousness and submitted to the Father's will, even to the point of death on a cross ([Philippians 2:8](/philipians/2-8 "Philippians 2:8 - Christ's Humility and Obedience")). Through His sacrifice, Christ enables His followers to live lives of radical compassion, empowered by the Holy Spirit to care for the "least of these," thereby serving Him directly ([Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Whatever You Did for One of the Least of These")).

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

Proverbs 25:21

¶ If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink:

Proverbs 25:22

For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.

Deuteronomy 34:3

And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

2 Kings 6:22

And he answered, Thou shalt not smite [them]: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master.

Judges 1:16

And the children of the Kenite, Moses' father in law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which [lieth] in the south of Arad; and they went and dwelt among the people.

Luke 6:27

¶ But I say unto you which hear, Love your enemies, do good to them which hate you,

Job 31:15

Did not he that made me in the womb make him? and did not one fashion us in the womb?