If your enemies are hungry, give them food to eat. If they are thirsty, give them water to drink. [Proverbs 25:21 (NLT)]
When the ten northern tribes refused to submit to Rehoboam, they revolted and, by 930 BC, there were two political states: Israel, the northern kingdom, and Judah, the southern one. Both kingdoms suffered from inept, disobedient, and often corrupt leadership but Judah’s king Ahaz (743-728 BC) was one of weakest and most corrupt of all the southern kingdom’s leaders. Because of his apostasy (which included sacrificing some of his sons to Baal), the Lord allowed Judah’s defeat at the hands of Rezin (king of Aram) and Pekah (king of Israel). By the end of the battle, Ahaz lost a son and two of his close advisors and Judah lost 120,000 seasoned warriors. The Arameans took captives to Damascus and Israel’s warriors returned to Samaria with a huge amount of plunder and 200,000 captured women and children they intended to enslave (in spite of its prohibition in Leviticus 25:39-43).
As Israel’s victorious army returned to Samaria with their captives and plunder, they were met by a prophet named Oded. Protesting Israel’s brutal treatment of Judah, Oded told them that it was God who permitted them to wage war and defeat Judah but that Israel went too far in their merciless massacre and their plan to enslave their Judean brethren. After asking, “What about your own sins against the Lord?” the prophet warned that that God’s anger had been turned toward Israel and urged the soldiers to return their prisoners to Judah.
God had allowed Judah’s defeat but, in their rage and frenzy, Israel’s army went too far. Merciless in their slaughter, they’d stepped out of God’s will and Oded told them their rage had disturbed heaven. Perhaps they’d slain men who had surrendered, raped women, burned the crops, or massacred innocent children. We don’t know for sure but we do know that, by the time they reached Samaria, some of their captives were naked and without footwear. Whatever they’d done was beyond what was necessary for a battle victory. This story is often cited by those advocating the Just War Theory—a philosophy that sets forth the conditions required for justly going to war and for the right conduct in a war, one of which is the prohibition of using unnecessary force to attain the objective.
We know nothing about Oded and this is the only mention of him in Scripture and yet, in a rare Old Testament occurrence, people actually listened and took a prophet’s message to heart. Agreeing with Oded, four of Israel’s leaders confronted the returning warriors. Warning them that they couldn’t afford to add to their guilt, they told the soldiers to release their captives. That they willingly gave up the spoils of war tells us they knew their vicious behavior had been reprehensible. Their plunder and prisoners were handed over to the four leaders who then provided them with clothing, sandals, food and drink and applied balm and oil to their wounds. After putting the weak and injured on donkeys, they returned their Judean captives safely to Jericho.
Through the years, both Israel and Judah were guilty of wronging one another but, in this amazing act of mercy, Israel tried to right one terrible wrong. Perhaps it was Oded’s reminder that the captives were their brethren. All descendants of Abraham, Isaac, and Jacob, at one time, they’d been twelve brothers! How had they fallen so low as to think of enslaving members of their own family?
While this story is not well known to 21st century Christians, it probably was familiar to Jesus’ listeners when he told the parable of the Good Samaritan—the Judean who was mercilessly attacked and the Samaritan who dressed his wounds with oil and wine, provided him with clothing, put him on a donkey, took him to an inn, and provided for his food, drink, and care. Was Jesus’ story a not-so-subtle reminder that, in spite of all that had transpired between the two territories, the Samaritans weren’t just their neighbors—they were their brethren? Was this a reminder that it’s never too late to right a wrong?
The book of Nehemiah opens with Nehemiah’s distress at learning that Jerusalem’s walls remained in shambles even though decades had passed since the first Jewish exiles returned to the city. Broken walls and no gates meant Jerusalem (and the Temple) were defenseless against enemies and wild animals. Just as a city is defenseless against its enemies’ attacks, a person without self-control is defenseless against the Satan’s attacks.
In his Sermon on the Mount, Jesus blessed the meek, so I doubt He would have been a fan of mixed martial arts. Nevertheless, several years ago, our mountain church did a sermon series titled “Cage Fighting” and a large cage of chain-link fencing was placed in the front of the church to represent Satan’s strongholds. Instead of allowing Satan to keep us locked in his cage, the sermon series was about fighting our way out of it. Thinking about the viciousness and brutality of cage fighting, I recalled C.S. Lewis’ Perelandra, the second book in his space trilogy—a book in which good and evil actually come to blows as brutal as those in a cage fight.
I will be careful to live a blameless life—when will you come to help me? I will lead a life of integrity in my own home. … I will reject perverse ideas and stay away from every evil. [Psalm 101:2,4 (NLT)]
These words were among those the kings of Israel were to copy, keep on their person at all times, and read every day of their lives. Solomon was Israel’s third king and, while we can’t know about Saul or David, it certainly seems that by Solomon’s reign, the words of Deuteronomy had been forgotten or ignored.
In a series of negative commands regarding the harvest found in Deuteronomy and Leviticus, we find an ancient form of social justice/economic equity. A landowner was not to return for an overlooked bundle of grain left in the field, olives trees were not to be beaten more than once, grapes vines were not to be repicked after the first fruit was gathered, the edges of the fields were not to be harvested, and any produce dropped by the harvesters or fruit that had fallen or separated from the branch was not to be taken. As the remainders of the harvest, these gleanings were left for the poor.
Devotions of the Heart 