9<\/strong>. a prophet of the Lord was there<\/em> ] Nothing further is known of Oded, but this may have been the only occasion on which be appeared as a prophet.<\/p>\n he went out before<\/em> ] R.V. he went out to meet<\/strong>.<\/p>\n that reacheth up<\/em> ] R.V. which hath reached up<\/strong>. Cp. Gen 4:10<\/span>.<\/p>\n heaven<\/em> ] There is a tendency in some later books of the Bible to write “heaven” for “God”; cp. 2Ch 32:20<\/span>, “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<\/span> (note).<\/p>\n Nothing more is known of this Oded. Compare 2Ch 15:1<\/span>.<\/P> He went out before the host – <\/B>Rather, He went out to meet the host, as the same phrase is translated in 2Ch 15:2<\/span>.<\/P> A rage that reacheth up to heaven – <\/B>i. e. not merely an exceedingly great and violent rage, but one that has displeased God.<\/P><\/p>\n 2Ch 28:9<\/span><\/p>\n A prophet of the Lord was there, whose name was Oded.<\/em><\/p>\n <\/em><\/p>\n The story of the prophet Oded<\/strong><\/p>\n 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 <\/strong>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 <\/strong>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.<\/p>\n Verse 9<\/span>. But a prophet of the Lord – whose name was Oded<\/B><\/I>] 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<\/I> who joined with the prophet on this occasion, the fifteenth<\/I> 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.<\/P> <\/p>\n 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. <\/P> <\/p>\n But a prophet of the Lord was there, whose name was Oded<\/strong>,…. Not the same that was in the time of Asa, 2Ch 15:1<\/span>,<\/p>\n and he went out before the host that came to Samaria<\/strong>; that was coming thither; he went out of Samaria to meet them:<\/p>\n and said unto them, behold, because the Lord God of your fathers was wroth with Judah, he hath delivered them into your hand<\/strong>; 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:<\/p>\n and ye have slain them in a rage that reaches up unto heaven<\/strong>; 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 Zec 1:15<\/span>.<\/p>\n The liberation of the prisoners<\/em>. – 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 (2Ch 15:2<\/span>) 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 (2Ch 28:9<\/span>), “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<\/span>. <\/p>\n 2Ch 28:10<\/span><\/p>\n <\/strong> “And now the sons of Judah and Jerusalem ye purpose to subject to yourselves for bondmen and bondwomen!” is accus<\/em>., and precedes as being emphatic; i.e., your brethren, whom the wrath of God has smitten, you purpose to keep in subjection. also is emphatically placed, and then is again emphasized at the end of the sentence by the suffix in : “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 , is a lively way of expressing assurance as to a matter which is not at all doubtful.<\/p>\n 2Ch 28:11<\/span><\/p>\n <\/strong> 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.<\/p>\n 2Ch 28:12-13<\/span> <\/p>\n <\/strong> This speech made a deep impression. Four of the heads of the Ephraimites, here mentioned by name, – according to 2Ch 28:12<\/span>, four princes at the head of the assembled people, – came before those coming from the army ( , to come forward before one, to meet one), and said, 2Ch 28:13<\/span>, “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.” <\/p>\n 2Ch 28:14<\/span><\/p>\n <\/strong> Then the armed men ( , cf. 1Ch 12:23<\/span>) who had escorted the prisoners to Samaria left the prisoners and the booty before the princes and the whole assembly.<\/p>\n 2Ch 28:15<\/span><\/p>\n <\/strong> “And the men which were specified by name stood up.” does not signify those before mentioned (2Ch 28:12<\/span>), but the men specified by name, distinguished or famous men (see on 1Ch 12:31<\/span>), among whom, without doubt, those mentioned in 2Ch 28:12<\/span> are included, but not these alone; other prominent men are also meant. These received the prisoners and the booty, clothed all the naked, providing them with clothes and shoes (sandals) from the booty, gave them to eat and to drink, anointed them, and set all the feeble upon asses, and brought them to Jericho to their brethren (countrymen). The description is picturesque, portraying with satisfaction the loving pity for the miserable. , nakedness, abstr. pro concr<\/em>., the naked. is accus., and a nearer definition of the suffix in y|nahaluwm: they brought them, (not all, but only) all the stumbling, who could not, owing to their fatigue, make the journey on foot. Jericho, the city of palm trees, as in Jdg 3:13<\/span>, in the tribe of Benjamin, belonged to the kingdom of Judah; see Jos 18:21<\/span>. Arrived there, the prisoners were with their brethren.<\/p>\n The speech of the prophet Oded is reckoned by Gesenius, on Isaiah, S. 269, among the speeches invented by the chronicler; but very erroneously so: cf. against him, Caspari, loc cit. i. S. 49ff. The speech cannot be separated from the fact of the liberation of the prisoners carried away from Judah, which it brought about; and that is shown to be a historical fact by the names of the tribal princes of Ephraim, who, in consequence of the warning of the prophet, took his part and accomplished the sending of them back; they being names which are not elsewhere met with (2Ch 28:12<\/span>). The spontaneous interference of these tribal chiefs would not be in itself impossible, but yet it is very improbable, and becomes perfectly comprehensible only by the statement that these men were roused and encouraged thereto by the word of a prophet. We must consequently regard the speech of the prophet as a fact which is as well established as that narrated in 2Ch 28:12-15<\/span>. “If that which is narrated in 2Ch 28:12<\/span>. be not invented, it would betray the greatest levity to hold that which is recorded in 2Ch 28:9-11<\/span> to be incredible” (Casp.). And, moreover, the speech of the prophet does not contain the thoughts and phrases current with the author of the Chronicle, but is quite suitable to the circumstances, and so fully corresponds to what we should expect to hear from a prophet on such an occasion, that there is not the slightest reason to doubt the authenticity of its contents. Finally, the whole transaction is exactly parallel to the interference of the prophet Shemaiah in 1Ki 12:22-24<\/span> (2Ch 11:1-4<\/span>), who exhorted the army of Judah, fully determined upon war with the ten tribes which had just revolted from the house of David, not to make war upon their brethren the Israelites, as the revolt had been brought about by God. “That fact at the beginning of the history of the two separated kingdoms, and this at the end of it, finely correspond to each other. In the one place it is a Judaean prophet who exhorts the men of Judah, in the other an Ephraimite prophet who exhorts the Ephraimites, to show a conciliatory spirit to the related people; and in both cases they are successful. If we do not doubt the truth of the even narrated in 1Ki 12:22-24<\/span>, why should that recorded in 2Ch 28:9-11<\/span> be invented?” (Casp. S. 50.)<\/p>\n THE PROPHET ODED PROTESTS AGAINST RETENTION OF THE JEWISH CAPTIVES, AND THEY ARE SENT HOME<\/strong> (2Ch. 28:9-15<\/span>).<\/p>\n (9) But a prophet of the Lord.<\/strong>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.<\/p>\n Was there.<\/strong>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<\/em> nothing further is known. He was a prophet of Jehovah, not of the Baals.<\/p>\n He went out before.<\/strong>To meet<\/em> the hosts, like Azariah ben Oded<\/em> (2Ch. 15:2<\/span>).<\/p>\n That came.<\/strong>Was coming in.<\/em><\/p>\n Because the Lord . . . was wroth.<\/strong>Literally, in the wrath of Jehovah . . .<\/em> against Judah he gave them into your hand.<\/em> 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.<\/p>\n Slain them.<\/strong>Slain among them.<\/em><\/p>\n In a rage.<\/strong>2Ch. 26:19<\/span> (zaaf<\/em>).<\/em><\/p>\n That reacheth up unto heaven.<\/strong>Gen. 28:12<\/span>; Isa. 8:8<\/span>. Literally, which even to the heavens did reach; i.e.,<\/em> a guilty excess of rage, calling to heaven for vengeance, like the blood of Abel (Gen. 4:10<\/span>), or the wickedness of Sodom (Gen. 18:21<\/span>). (Comp. also Ezr. 9:6<\/span>.)<\/p>\n Was it not most gracious in God to send this message to the sinners in Israel? And was not the man of God most faithful in the delivery of it! Here is no congratulation of their victory, but reproof and an alarming assurance of the Lord’s displeasure in consequence of their sins!<\/p>\n 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.<\/p>\n Ver. 9. And he went before the host.<\/strong> ] 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 <\/p>\n <\/p>\n And ye have slain them with a rage.<\/strong> ] Which is the worst counsellor, as knowing neither mean nor measure. <\/p>\n <\/p>\n That reacheth unto heaven.<\/strong> ] That thing must needs be very great, one end whereof reacheth as high as heaven.<\/p>\n Oded = establishing. His name is prophetic. <\/p>\n went out before the host. Showing his courage. reacheth up unto heaven. Figure of speech Hyperbole (App-6), to express the greatness of the rage. <\/p>\n he went out: 2Ch 19:1, 2Ch 19:2, 2Ch 25:15, 2Ch 25:16, 1Ki 20:13, 1Ki 20:22, 1Ki 20:42, 2Ki 20:14, 2Ki 20:15 <\/p>\n Behold: To this beautiful speech nothing can be added by the best comment: it is simple, humane, pious, and overwhelmingly convincing; and it is no wonder that it produced the effect here described. That there was much humanity, as well as firmness, in the heads of the children of Ephraim, who joined with the prophet of Jehovah on this occasion, their subsequent conduct, as detailed in the 2Ch 28:15, sufficiently proves. They did not barely dismiss these most unfortunate captives, but they took that very spoil which their victorious army had taken, and with clothed, shod, fed, 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. The compliance also of the whole army, in leaving both the captives and spoil to the disposal of the princes, was really wonderful, and perhaps unparalleled in history. Both the princes and army are worthy to be held up to the admiration and imitation of mankind. <\/p>\n because the Lord God: 2Ch 28:5, Jdg 3:8, Psa 69:26, Isa 10:5-7, Isa 47:6, Jer 15:17, Jer 15:18, Eze 25:12-17, Eze 26:2, Eze 26:3, Oba 1:10-16, Zec 1:15 <\/p>\n reacheth: Gen 4:10, Gen 11:4, Ezr 9:6, Rev 18:5 <\/p>\n Reciprocal: Exo 3:15 – The Lord 1Ki 12:24 – Ye shall not go up 1Ch 21:13 – but let me 2Ch 11:4 – they obeyed Neh 5:7 – I set a great assembly Jer 51:9 – her judgment Dan 4:22 – thy greatness Joe 3:3 – General Mat 5:44 – General Mat 7:3 – but<\/p>\n 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 Gods 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.<\/p>\n 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, {e} 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.<\/p>\n (e) 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.<\/p>\n 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] … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 28:9”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11785","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11785","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11785"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11785\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11785"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11785"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11785"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>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.<\/p>\n
II. <\/strong>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.<\/p>\n
III. <\/strong>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<\/em>.)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"