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?
When writing about the Good Samaritan yesterday, I recalled being asked who represents Jesus in the parable. The most obvious answer appears to be the Samaritan. After all, love that unlimited and sacrificial had to have been supernatural. The parallels are somewhat obvious—both men were merciful, compassionate, paid another man’s debt, promised to return, and were despised and rejected by the Jews. In fact, early commentators like Irenaeus, Clement, Augustine, and Origen found all sorts of allegorical meaning in the story with the injured man representing Adam, the bandits Satan, the loss of clothing as man’s loss of innocence, the wine given the man as Christ’s atoning blood, the inn as the Church, the innkeeper as Paul (or the Pope), and the two coins given to the innkeeper as the Law and the Prophets or the two testaments. While some of Jesus’ parables (like the Sower and the Soils, the Wheat and the Weeds, and the Evil Tenants) clearly are allegories, other are not.
Operating on a salvation by works mentality, the lawyer/expert in Mosaic law asked what he needed to do to inherit eternal life. When Jesus asked what the law said, the man cited Deuteronomy 6:5, about total devotion to God, and Leviticus 19:18, about loving his neighbor as himself. When Jesus told him, “Do this, and you will live,” the man realized that perfect obedience to loving everyone wasn’t possible. Hoping to limit the commandment to something more attainable, he searched for a loophole and asked, “Who is my neighbor?” Perhaps he was thinking of the words found in the book of Sirach (a collection of moral counsel and maxims well known in Jesus’ time), “If you do a kindness, know to whom you do it, and you will be thanked for your good deeds. … Give to the godly man, but do not help the sinner.” [12:1,4] These words reflected the prevailing view of the time that kindheartedness and aid were mainly for family, friends, or a righteous deserving person, but certainly not to one’s enemies.
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.
No story is repeated more in the Old Testament than that of the Exodus. Although it is the defining moment in Israel’s history and faith, there are many who choose to disbelieve it ever happened. Yet, if it didn’t, Jews and Christians alike are basing their faith on an elaborately constructed lie. In the early 1800s, a papyrus was found in Egypt that tells the story of the Exodus from an Egyptian’s point of view. Although the papyrus itself dates from around 1550-1069 BC, it is believed to be a copy of an earlier document written between 2040 and 1782 BC. Housed in the Dutch National Museum of Antiquities in Leiden, Netherlands, and first translated in 1909, it’s commonly known as the Admonitions of Ipuwer or the Ipuwer Papyrus. 
God’s plan for salvation was all inclusive; He made that clear in Genesis when He said that all the nations would be blessed through Abraham’s descendants. In announcing Jesus’ birth, the angels said it was good news for all nations. Throughout Jesus’ ministry, it became clear that He came not just for the Jews but for all people. Jesus invited all who were weary and heavy-laden, not just a select few. He healed the Roman centurion’s servant and the Canaanite woman’s daughter and ministered in Samaria and the Gentile city of Gerasenes. In what is called the “great commission,” Jesus instructed his disciples to spread the good news to all the nations. The Gospel’s message of salvation is offered to both Gentile and Jew, women and men, slave and slave holder, the destitute and rich, the merchant and beggar, the tradesperson and day laborer, the able and infirm, the demon-possessed and rational, and both the upright and those with sullied pasts. No one is turned away when they repent and come to Jesus and accept Him as Lord and Savior. Indeed, the Christian church is all-inclusive in its love for mankind and its invitation to all the people of the world.
Devotions of the Heart 