II Chronicles 28:15 · Bible study
2 Chronicles 28:15 Commentary: Mercy for Captives
Hebrew · 9 what the commentators say
Meaning in one sentence
After a prophet's rebuke, Israelite leaders clothed, fed, anointed and transported their Judahite captives to Jericho.
Research Summary
- Meaning: After a prophetic rebuke, the victorious Israelites from Samaria provided comprehensive care for their Judahite captives, restoring them to their families and modeling divine mercy in the midst of conflict.
- Key words: “Took hold” (H2388, cha.zaq), to strengthen, take charge of; “expressed by name” (H5344, naqav), designated, appointed; “anointed” (H5480, sukh), to pour oil, refresh; “feeble” (H3782, kashal), stumbling, weak.
- Main debate: Whether the “men expressed by name” refer to the four leaders mentioned in verse 12 or a separate group appointed for this role.
- Theological theme: Mercy triumphs over judgment; God's desire for restoration even among warring brothers; the use of material blessings to serve the enemy.
- Best use: Teaching on practical compassion, reconciliation amidst conflict, and the nature of true repentance that leads to action.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
The men who have been mentioned by name rose up and took the captives, and with the plunder clothed all who were naked among them, dressed them, gave them sandals, gave them something to eat and to drink, anointed them, carried all the feeble of them on donkeys, and brought them to Jericho, the city of palm trees, to their brothers. Then they returned to Samaria.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
and the men who have been expressed by name rise and take hold on the captives, and all their naked ones they have clothed from the spoil, yea, they clothe them, and shoe them, and cause them to eat and drink, and anoint them, and lead them on asses, even every feeble one, and bring them in to Jericho, the city of palms, near their brethren, and turn back to Samaria.
Darby Darby Bible 1890
And the men that have been 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 on asses, and brought them to Jericho the city of palm-trees, to their brethren. And they returned to Samaria.
Douay-Rheims Douay-Rheims Bible 1899
And the men, whom we mentioned above, rose up and took the captives, and with the spoils clothed all them that were naked: and when they had clothed and shod them, and refreshed them with meat and drink, and anointed them because of their labour, and had taken care of them, they set such of them as could not walk, and were feeble, upon beasts, and brought them to Jericho the city of palm trees to their brethren, and they returned to Samaria.
Translations in other languages (10 available)
Y levantáronse los varones nombrados, y tomaron los cautivos, y vistieron del despojo á los que de ellos estaban desnudos; vistiéronlos y calzáronlos, y diéronles de comer y de beber, y ungiéronlos, y condujeron en asnos á todos los flacos, y lleváronlos hasta Jericó, ciudad de las palmas, cerca de sus hermanos; y ellos se volvieron á Samaria.
E levantaram-se os homens nomeados, e tomaram os cativos, e vestiram do despojo aos que deles estavam nus; vestiram-nos e calçaram-nos, e deram-lhes de comer e de beber, e ungiram-nos, e conduziram em asnos a todos os fracos, e levaram-nos até Jericó, cidade das palmeiras, próxima de seus irmãos; e eles voltaram a Samaria.
Et les hommes dont les noms viennent d’ être mentionnés se levèrent et prirent les captifs; ils employèrent le butin à vêtir tous ceux qui étaient nus, ils leur donnèrent des habits et des chaussures, ils les firent manger et boire, ils les oignirent, ils conduisirent sur des ânes tous ceux qui étaient fatigués, et ils les menèrent à Jéricho, la ville des palmiers, auprès de leurs frères. Puis ils retournèrent à Samarie.
Da standen auf die Männer, die jetzt mit Namen genannt sind, und nahmen die Gefangenen; und alle, die bloß unter ihnen waren, zogen sie an von dem Geraubten und kleideten sie und zogen ihnen Schuhe an und gaben ihnen zu essen und zu trinken und salbten sie und führten sie auf Eseln alle, die schwach waren, und brachten sie gen Jericho, zur Palmenstadt, zu ihren Brüdern und kamen wieder gen Samaria.
De mannen nu, die met namen uitgedrukt zijn, maakten zich op, en grepen de gevangenen, en kleedden van den roof al hun naakten; en zij kleedden hen, en schoeiden hen, en spijsden hen, en drenkten hen, en zalfden hen, en voerden ze op ezelen, allen die zwak waren, en brachten hen te Jericho, de Palmstad, bij hun broederen; daarna keerden zij weder naar Samaria.
E gli uomini già ricordati per nome si levarono e presero i prigionieri; del bottino si servirono per rivestire tutti quelli di loro ch’erano ignudi; li rivestirono, li calzarono, diedero loro da mangiare e da bere, li unsero, condussero sopra degli asini tutti quelli che cascavan dalla fatica, e li menarono a Gerico, la città delle palme, dai loro fratelli; poi se ne tornarono a Samaria.
A powstawszy mężowie, którzy są z imienia mianowani, wzięli onych więźniów, a wszystkich obnażonych między nimi przyodziali z onych korzyści, a przyodziawszy ich i dawszy im obuwie, nakarmili ich, i napoili ich, i pomazali ich, i odprowadzili na osłach każdego słabego, a przyprowadzili ich do Jerycha, miasta palm, do braci ich: a potem się wrócili do Samaryi.
И встали мужи, упомянутые по именам, и взяли пленных, и всех нагих из них одели из добычи, — и одели их, и обули их, и накормили их, и напоили их, и помазали их елеем, и посадили на ослов всех слабых из них, и отправили их в Иерихон, город пальм, к братьям их, и возвратились в Самарию.
以上提 名 的那些 人 就站起，使 被擄的人前來；其中 有赤身的，就從 所掠的財物中拿出衣服和鞋來，給他們穿，又給他們吃 喝，用膏抹他們；其中 有軟弱的，就使他們騎 驢，送 到棕樹 城 耶利哥 他們弟兄 那裡；隨後就回 撒馬利亞去了。
And those men who have been named went up and took the prisoners, clothing those among them who were uncovered, with things from the goods which had been taken in the war, and putting robes on them and shoes on their feet; and they gave them food and drink and oil for their bodies, and seating all the feeble among them on asses, they took them to Jericho, the town of palm-trees, to their people, and then went back to Samaria.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 28:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse depicts an extraordinary act of mercy in the midst of war and divine judgment. The men “expressed by name” (H5344, ni.ke.Vu, designated) rose up and took charge. The Cambridge Bible for Schools and Colleges notes that the verb “took hold” (H2388, va/i.ya.cha.Zi.ku) means they “took hold of the captives,” i.e., they succoured them. This is not passive reception but active intervention. Gill’s Exposition points out that in all these actions, clothing the naked, providing sandals, food, drink, anointing, and carrying the feeble on donkeys, “these inhabitants of Samaria acted the part of the good Samaritan.” Jamieson-Fausset-Brown call it “a beautiful incident, full of interest, as showing that even at this period of national decline, there were not a few who steadfastly adhered to the law of God.” The verse demonstrates that mercy, not vengeance, is the response God desires, even from those who have been wronged.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse plainly records the concrete, compassionate actions taken by designated men to restore the captives to their families. While minor debates exist about the identity of the men and the political status of Jericho, the central meaning of mercy triumphing over vengeance is undisputed.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'the men expressed by name' | All traditions see them as appointed or designated individuals, likely leaders, who took charge of the mercy mission. | Some commentators (e.g., Jarchi, Gill) identify them as the same four heads of Ephraim in verse 2, while others hold they were a second group chosen specifically for the task. |
| Significance of Jericho as the destination | Jericho was a known border city, often called 'the city of palm trees' in Scripture, and served as a safe transfer point. | The Cambridge Bible suggests Jericho probably belonged to the northern kingdom, whereas other interpreters assume it was a neutral or Judean city, making the destination a matter of debate. |
| Comparison with the parable of the Good Samaritan | Both accounts involve an enemy showing practical mercy; many Christian commentators see a parallel. | Some view the connection as a direct typological foreshadowing (Gill), while others treat it as a comparable but independent moral lesson. |
| Meaning of 'anointed them' | The anointing with oil was an act of hospitality and refreshment for weary travellers. | Gill and the BSB interpret it as anointing wounds (medical), while the Cambridge Bible follows the common Near Eastern practice of anointing for comfort and honor after a journey. |
Historical & Cultural Context
The immediate context places this verse at the climax of a tense confrontation. Israel's army had just returned to Samaria with 200,000 captives from Judah and massive plunder (2 Chronicles 28:8). But the prophet Oded met them and delivered a stinging rebuke: their victory came from God's anger against Judah, not from their own strength, and their slaughter “reacheth up to heaven” (v.9). He called them to release the captives because “the fierce wrath of Yahweh is on you” (v.11). Some leaders of Ephraim, Azariah, Berechiah, Jehizkiah, Amasa, stood up and supported the prophet, convincing the armed men to abandon the captives and plunder (vv.12-14).
Then verse 15 unfolds. These “men expressed by name” may be the same four leaders from v.12, or others designated for this merciful work (Gill, Jamieson-Fausset-Brown). They rose up and “took hold” of the captives, a phrase that means to take charge with kindness, not force (Cambridge). The list of actions is deliberate and comprehensive: providing clothing for the naked from the plunder itself (what was meant to be spoils becomes a resource for compassion), giving sandals, food, drink, and anointing oil. Anointing was a standard act of hospitality and refreshment after travel (Gill; see also Luke 7:44-46).
Jericho, “the city of palm trees” (Deuteronomy 34:3, Judges 1:16), lies near the border between the two kingdoms. Barnes suggests it was chosen because the captives had been taken from that region, or because the route to the south avoided further danger from Pekah's army. Cambridge adds that Jericho probably belonged to the northern kingdom at this time, making it a safe transfer point. The goal was to bring the captives “to their brothers”, reuniting them with their own people in Judah. After this, the men returned to Samaria, their conscience clear and the community transformed by obedience to God's word.
Textual Notes
The consulted sources and manuscript tradition note no significant variants for this verse. The Hebrew text is consistent across major witnesses. The main textual interest lies in the interpretation of the verbs, not in their wording.
Reception History
Throughout church history, commentators have pointed to this verse as a powerful example of mercy in action. Gill's Exposition explicitly links it to the parable of the Good Samaritan, highlighting that these Samaritans fulfilled the law of love. In Jewish tradition, the episode was read as a demonstration of the ethical treatment of captives, rooted in the Torah's commands (Deuteronomy 21:10-14). The verse has been invoked in discussions of post-conflict reconciliation and the Christian duty to care for even former enemies. The theme of using plunder for restoration resonates as a picture of grace turning the spoils of sin into instruments of healing.
Preaching This Verse
Three-point outline
- Appointed for mercy. The “men expressed by name” remind us that God often uses specific individuals to carry out His mercy. They were not random volunteers but designated leaders who took responsibility.
- Compassion that costs. They used the plunder to clothe the captives. What was gained through conflict became the means of restoration. True mercy gives up its own advantage.
- Restoration to community. They brought the captives “to their brothers” at Jericho. Mercy does not just relieve suffering; it aims at restoring people to their families and their place in God’s people.
Five-point outline
- Took hold: Mercy begins with taking responsibility. The leaders did not send orders; they personally engaged with the captives.
- Clothed and shod: They restored dignity and mobility. Clothing covers shame; sandals enable travel. Mercy addresses both immediate needs and the next steps.
- Fed and gave drink: They sustained life. Physical hunger matters to God. The bread and water of hospitality are never small gifts.
- Anointed: They provided refreshment and healing. The oil soothed wounds and symbolized the joy of restoration (Psalm 23:5).
- Carried the feeble: They went the extra mile. Those who could not walk were lifted onto donkeys. True mercy slows down for the weakest.
Illustration hooks
- Shared spoils: In a family dispute over an inheritance, a sibling uses their share to pay for a parent's medical care instead of claiming it for themselves.
- Food for an offender: A local church provides meals for a family whose father vandalized the church building, following Proverbs 25:21. The story is based on real acts of restorative justice in some communities.
- Carrying the weak: A running club pauses its race to help a fallen competitor from an opposing team cross the finish line. The gesture mirrors the “carried the feeble on donkeys” act.
Questions your congregation is asking
- Why should I show mercy to someone who has harmed me or my family? This verse shows that mercy is not a sign of weakness but of obedience to God, who even uses the plunder of conflict to bless the enemy.
- How far does mercy go? The exhaustive list, clothing, sandals, food, drink, anointing, transport, shows that mercy is not a gesture but a commitment that meets every tangible need.
- Does this passage justify peacemaking at any cost? The text does not erase the sin of Judah or Israel; it shows that even in a situation of deserved judgment, God calls for compassion that leads to restoration.
Leading a Discussion
This verse shows the fruit of repentance. After the prophet's rebuke, the leaders and soldiers did not just release the captives; they actively cared for them. The details of their care invite us to think about what mercy looks like in concrete terms.
Discussion questions
- Read 2 Chronicles 28:9-15 as a group. What do you observe about the progression from confrontation to action?
- Why do you think the leaders “stood up against those who came from the war” (v.12)? What courage does that take?
- The captives received clothing, sandals, food, drink, anointing, and transport. Which of these actions stands out to you the most, and why?
- How does using “the spoil” (the plunder taken in war) to care for the captives change how you see the resources you have?
- The final destination was “their brothers” in Jericho. Why was it important to reunite them with their own people? What does this say about the goal of mercy?
- This story is set in a time of deep division between Israel and Judah. How can this passage guide us when we face divisions in our church, family, or nation?
- How can you 'anoint' or 'carry the feeble' for someone who has wronged you this week? What would that look like practically?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 34:3 | and the south, and the Plain of the valley of Jericho the city of palm trees, to Zoar. |
| Judges 1:16 | The children of the Kenite, Moses’ brother-in-law, went up out of the city of palm trees with the children of Judah into the wilderness of Judah, which is in the south of Arad; and they went and lived with the people. |
| II Kings 6:22 | He answered, “You shall not strike them. Would you strike those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink, then go to their master.” |
| II Chronicles 28:12 | Then some of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against those who came from the war, |
| Job 31:15 | Didn’t he who made me in the womb make him? Didn’t one fashion us in the womb? |
| Job 31:23 | For calamity from God is a terror to me. Because of his majesty, I can do nothing. |
| Proverbs 25:21 | If your enemy is hungry, give him food to eat. If he is thirsty, give him water to drink; |
| Proverbs 25:22 | for you will heap coals of fire on his head, and Yahweh will reward you. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes offers two possible reasons the escape route went through Jericho rather than a closer point: the captives had likely been taken from that area, and the longer road may have been safer, with less risk of encountering Pekah’s troops.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator clarifies a translation point: the phrase usually read as “took the captives” actually means “took hold of the captives,” indicating that they were succoured or helped. He also notes that anointing the captives was part of the host’s duty, and Jericho likely belonged to the northern kingdom.
Geneva Bible Notes Reformed 1599
The Geneva Notes highlight the unexpected mercy shown by these named leaders from Ephraim. Rather than following the earlier plan to enslave their captives, they clothed, fed, anointed and transported the needy prisoners, treating them as brothers instead of enemies.
Gill's Exposition of the Bible Baptist 1748
Gill highlights how these men from Samaria acted exactly like the merciful Samaritan in Jesus' parable. They did not merely release the captives but personally clothed, fed, anointed, and carried the weak on donkeys all the way to Jericho, showing active compassion to former enemies.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the compassionate care these leaders showed to the prisoners, going far beyond mere release by providing food, clothing, and safe passage home. He finds this incident remarkable because it proves that even during Israel's spiritual decline, some individuals faithfully kept God's law of mercy.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch defends the historicity of this entire episode, arguing that the prophet Oded's speech is not an invention of the chronicler. They point to the specific names of Ephraimite princes and the striking parallel with the prophet Shemaiah's earlier intervention in 1 Kings 12 as evidence that such a prophetic call to mercy actually occurred.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights that God allowed Israel to defeat Judah not because Israel was righteous, but because Judah had forsaken the Lord. Even so, the prophet Oded and Israel's own leaders recognized that their brutal triumph and plan to enslave their brothers was sinful. They rebuked the army and freed the captives, fearing God's wrath.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws attention to the word "expressed," explaining that it refers to those who were specifically appointed to oversee the management of this work. He highlights that these individuals were deliberately designated for the task at hand.