Tag Archives: Anger

Sometimes Saying, “I’m sorry” is Not Enough! (Exodus 21; Exodus 22)

Click on this link for translations of today’s devotion.

(Additional languages available upon request by emailing HeartofAShepherdInc@gmail.com.)

Scripture reading: Exodus 21-22

Having established the Ten Commandments as the foundation of God’s Covenant with Israel, today’s Scripture reading states the practical and personal application of the Commandments. We read, “Now these are the judgments which thou shalt set before them” (21:1).

The following verses served not only Israel but have been the foundation of democratic law and government down through the centuries. You will find here the basis of your sense of justice and fairness. Yet, tragically, I fear the principles recorded here have been forgotten and discarded by leaders, politicians, and citizens of the 21st century.

Exodus 21 

Human Rights: Precepts for Slavery, Manslaughter, Rebellion, and Injury

Slavery and indentured servitude (21:1-11) have been practiced since ancient times and continue in some form to this day. Those who object to the inclusion of this topic in the Bible must realize it was a commonly accepted practice and had to be addressed righteously. Understanding poverty might reduce a man to slavery; the LORD instituted prudent principles that forbade injustice. Here we have guidelines to impart dignity to even the lowest household servant. Unfortunately, there is an epidemic of human trafficking and “sex slaves” today, perpetuating the shameful abuses God’s Law prohibits.

Slavery and Individual Sovereignty (21:1-6)

Should a Hebrew man become impoverished and reduced to slavery to pay his debt, he would serve his master no more than six years. Upon the seventh year, he was to be freed from his indebtedness and servitude (21:1-2). Should a married man be reduced to servitude, he, his wife, and his children would be released in the seventh year.

However, should a man take a wife during his servitude, he alone would be at liberty in the seventh year (21:3-4). Although freed from obligation, should the man love his master and not want to depart alone, he was permitted to choose to continue voluntarily as a slave (21:5). Such a man would have his ear bored through (21:6) and would serve either till the death of his master, or be set free with his family in the year of jubilee (which would occur every 50 years).

The Desperate Role of Daughters (21:7-11)

Poverty might sometimes force a father to part with his daughter and sell her to another as a household servant (21:7). Because this system was fraught with abuses, the Law provided guidelines to preserve the dignity and reputation of Hebrew daughters. For example, a poor man who desired a better life for his daughter sometimes permitted a wealthy man to purchase her and take her to his wife when she came of age. When she came of age, if the man or his son refused to marry her, they would send her away with a dowry enough to provide her food and clothing and with no further obligation to the benefactor (21:8-11).

The Sanctity of Human Life (21:12-14)

The sixth commandment stated, “Thou shalt not kill” (20:13). Prudently, God’s Law recognized a difference between murder and manslaughter (taking a life without intent, 21:12-14).

The Honor to be Afforded Parents (21:15, 17).

The fifth commandment said, “Honour thy father and thy mother” (20:12). Cursing or striking one’s parents was a capital offense, and death was mandated (21:15, 17). Still, we must understand that cursing or hitting one’s father or mother carried judicial stipulations. The commandments are filled with conditions, longsuffering, and love. In addition, all offenses were brought before a judicial body that ruled over offenses. As such, we do not have a Biblical account of any being put to death for this offense.

Justice and Fair Compensation for Loss (21:18-36)

Fair and adequate compensation was required for accidental injuries that did not result in death. Should a victim of injury be unable to provide for himself or his family, he was to be fairly and adequately compensated (21:18-32). The law states, “Eye for eye, tooth for tooth, hand for hand, foot for foot” (21:24). Losses caused by one’s negligence were to be compensated (21:28-36). It did not require the offender to lose his eye, tooth, or life.

Exodus 22

Theft and Endangerment of One’s Livelihood were not Tolerated. (22:1-13)

The theft of ox or sheep was a serious offense (22:1-4) in an agricultural society where a man’s livelihood and his family’s well-being depended on farming and husbandry. Damage to a man’s vineyard or crops required fair compensation for the loss (22:5-6).

Personal responsibility and liability were important issues among God’s people, and fair compensation for losses, whether caused by theft or neglect, was mandated (22:7-15).

Loans and the Obligation of Debtors (22:14-15)

Exodus 22:14-15 states the obligation a borrower assumed when using another man’s property. For the sake of illustration, if a farmer borrowed another man’s ox to plow his field, and the ox was injured or died, the borrower became a debtor and was under obligation to “make it good” (22:14). In other words, one must choose to either repay or replace the ox.  An exception to the law of repayment or replacement was when the owner of an ox plowed another man’s field “for his hire” (22:15). Because he was hired to plow a field, the employer (owner of the field) was not under obligation to replace the ox.

Exodus 22 concluded with various laws that addressed moral and societal issues (22:16-23:19), including rape (22:16-17), witchcraft (22:18), bestiality (22:19), and idolatry (22:20).  The matter of borrowing, and indebtedness were addressed as well as charging excessive interest that imposed unnecessary hardships on the poor were condemned (22:25-27).

Closing thoughts:

The Law and its application to daily life necessitate honesty and integrity. Indeed, the need for spiritual principles and values is as great today as they were when they were given. Certainly, if we want the next generation to have integrity, they must be taught to be responsible. Justice and fairness demand that when one’s actions cause injury or loss, there is an obligation to make the injured party whole.

After all, sometimes saying, “I’m sorry,” is not enough! 

Questions to consider:

1) To pay a debt, a man might be forced to become an indentured servant (slave). What was the maximum number of years a man might be enslaved? (Exodus 21:2)

2) What would become of a man’s wife and children should he marry while enslaved? (Exodus 21:4)

3) What physical sign identified a man as a willing, voluntary servant? (Exodus 21:5-6)

4) The penalty for intentional murder was death (Exodus 21:12). What was the consequence of manslaughter (unintentional killing of another)? (Exodus 21:13)

Copyright © 2023 – Travis D. Smith

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The Passover: “Behold the Lamb” (The Institution and Significance of the Passover, Exodus 12) – Part 2 of 2 daily devotions.

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Scripture reading: Exodus 12

The Passover was instituted in Exodus 12 and took its name from the LORD, sparing His people the plague that struck the firstborn of Egypt (12:1-14, 27-28). The LORD instructed Moses and Aaron to speak to the people and say, “2This month shall be unto you the beginning of months…3In the tenth day of this month they shall take to them every man a lamb…5Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: 6And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening” (12:2-6).

Moses instructed the people to put the blood of the sacrifice on the side posts and lintel [top of the door facing] of the houses (12:7). The LORD promised, saying “when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt” (12:12-13).

The Sacrificial Lamb (Exodus 12:8-11, 14-19)

Specific instructions were given for the sacrificial lambs (12:8-11, 14-19). We are reminded that the lambs were a “type,” meaning a picture of the ultimate sacrifice for sin, the Messiah, whose name they did not know and who would come in the Father’s time. Israel would have to trust in the substitutionary blood on their doorposts and know by faith that it represented God’s provision, sacrifice, and covenant with Abraham. The lamb was to be roasted whole (12:8-9), and the bones were not to be broken. (Jesus Christ’s death on the cross fulfilled that condition, John 19:31-37; Psalm 34:20). He was the perfect, sinless, spotless “Lamb of God, which taketh away the sin of the world” John 1:29).

A second element of the Passover was “unleavened bread” (12:15, 17-20). Leaven, the equivalent of yeast today, was not used in bread during the Passover season.  (The leaven used in ancient times was from fermented dough left over from the previous day.) Taking a pinch of fermented dough, and kneading it into a fresh batch of flour, would, in time, permeate the whole of the dough and cause the bread to rise.

The permeating nature of leaven is a symbol in the Scriptures of the nature of sin. Sin in our lives functions the same as leaven in the dough, for “a little leaven leaveneth the whole lump” (Galatians 5:9). In the same way that leaven was not to be in Passover bread, a believer is not to tolerate even a “little sin” in his life.

The Night of the Passover (Exodus 12:29-34)

The night of the Passover came, and “at midnight the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh… [to] the captive that was in the dungeon; and all the firstborn of cattle” (12:29). Pharaoh and all Egypt cried in anguish, “for there was not a house where there was not one dead” (12:30).

The king then sent for Moses and Aaron and charged them, “Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. 32Also take your flocks and your herds, as ye have said, and be gone; and bless me also” (12:31-32).

The same urgency took hold among the Egyptians, who urged Israel to depart “out of the land in haste; for they said, We be all dead men” (12:33). As God had commanded, the children of Israel required “of the Egyptians jewels of silver, and jewels of gold, and raiment: 36And the Lord gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians” (12:35-36).

Delivered Israel Out of Egypt (Exodus 12:37-51)

Thus, Israel was thrust out of Egypt. The people who began the exodus numbered 600,000 men, not including women and children (12:37). We also read that a “mixed multitude” went out with them. However, they were not of the lineage of Abraham, Isaac, and Jacob (12:38). Those non-Hebrew people would become a curse to Israel in her wilderness journey (Numbers 11:4).

The years of Israel’s stay in Egypt had been “four hundred and thirty years” (12:40). We read, “at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt” (12:41). The sparing of the firstborn and Israel’s exodus from Egypt is memorialized in a perpetual observance of the Passover (12:43). Also, the circumcision of males was to continue as a sign of that nation’s consecration to the LORD (12:44-48). Whether Hebrew or of the mixed multitude, there would be “One Law” that would serve the people (12:49).

Closing thoughts:

In conclusion, we are reminded that God is intolerant of sin among His people. As the leaven was put out, and forbidden in the households during the Passover (Exodus 12:15, 19-20), so should our sins be addressed and confessed in our lives and homes. Drawing a parallel between leaven and sin, Paul wrote in his first epistle to the believers in Corinth:

1 Corinthians 5:6b–8 – “Know ye not that a little leaven leaveneth the whole lump? 7Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us: 8Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth.”

Questions to consider:

1) What conditions did God give for the Passover lamb? (Exodus 12:5)

2) What were God’s instructions for the blood of the lamb? (Exodus 12:6-7)

3) What did God say He would do on Passover night? (Exodus 12:12)

4) What did Pharoah do after his son died? (Exodus 12:30-32)

Copyright © 2023 – Travis D. Smith

* You can subscribe to the Heart of a Shepherd daily devotionals and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone). You may also email your request to HeartofAShepherdInc@gmail.com

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Beautiful Dreamer (Genesis 37)

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Scripture reading – Genesis 37

Our chronological study of Genesis brings us to Genesis 37, a new crossroads in the Scriptures where the focus shifts from Jacob, now known as Israel, to his son Joseph. Joseph is one of the Old Testament’s most honorable and upright men.

A key detail to understanding the dynamics in this period of Joseph’s life is remembering that his mother had recently died giving birth to his brother Benjamin, Jacob’s twelfth-born son (35:16-19). Recalling Rachel, Jacob’s favorite wife, and his first love, helps us appreciate the tragic events recorded in Genesis 37.

Being reminded that Jacob was a shepherd, a sojourner, he was “a stranger, in the land of Canaan” (37:1). The LORD had promised him, his father Isaac, and grandfather Abraham the land of Canaan for an inheritance (Genesis 12:1; 35:12); however, the possession of that land would not come to fruition until Israel returned from four hundred years of slavery in Egypt, and conquered and possessed the land.

Joseph was seventeen years old and was tending sheep with his half-brothers, the sons of Bilhah and Zilpah, Jacob’s concubines who had each borne him two sons (37:2). We are not told what prompted Joseph to go to his father and deliver an “evil report” concerning his brothers. Still, I feel there is good reason to believe that jealousy might have prompted his brothers to treat him with disdain.

Growing up in a household we would describe in our day as a “blended home,” there was constant strife and contention between Joseph and his brothers. His mother’s recent death had no doubt left him vulnerable. His father favoring him with a “coat of many colours” (most likely a long sleeve tunic) indicated his favored stature in the home (37:3). “When his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him” (37:4).

In the providence and plan of God, the LORD prophetically revealed to Joseph in two dreams that he would one day have a position of authority in his brothers’ lives, and they would bow before him (37:5-11). Unfortunately, however, and unwisely, in my opinion, Joseph shared the prophetic nature of his dreams with his brothers, and they “envied him” (37:11).

A fateful day came when Joseph was bidden by his father to leave the safety of his home and inspect his brothers’ welfare and the flocks they tended (37:12-14). So Joseph traveled from his home in Hebron to Shechem (a distance of 40 miles, and infamous in our study for it was where Simeon and Levi had slain the men of that city, 34:25-31). Joseph arrived in Shechem but learned his brothers had moved on to Dothan (37:15-17), a town one hundred miles from home and on a main trade route to Egypt.

Perhaps recognizing Joseph’s coat from a distance, the brothers conspired at first to kill him (37:18-20). Finally, Reuben, the eldest brother, intervened and convinced his brothers to place Joseph in a pit (planning to return later to free him, 37:21).

The brothers then stripped Joseph of his tunic (37:23), and cast him into the pit (37:24). When they spied the approach of Midianite merchantmen traveling to Egypt, they, in Reuben’s absence, sold him as an enslaved person for twenty pieces of silver. Then, Joseph was taken to Egypt and sold to “Potiphar, an officer of Pharaoh, and captain of the guard” (37:25-28, 36).

Tragically, and adding to their grievous sins, Joseph’s brothers determined to deceive their father. They convinced him that a wild beast had killed Joseph and dipped his coat into the blood of a goat. Seeing the frayed condition of Joseph’s coat covered in blood, Jacob believed he was dead. In an act of utter grief, Jacob “rent his clothes, and put sackcloth upon his loins, and mourned for his son many days…[and said], “I will go down into the grave unto my son mourning” (37:34-35).

Closing thoughts – Providentially, the stage was set for Joseph to one day deliver his brothers from a famine, fulfill his dream, and stand over them as they bowed before him.

Questions to Consider

1) Why did Israel (Jacob) love Joseph more than his other sons? (Genesis 37:3)

2) Why did Joseph’s dreams provoke jealousy and anger in his brothers? (Genesis 37:5-11)

3) What are some things that provoke jealousy in a family?

4) Why is jealousy such a powerful emotion, and how can you address it righteously?

Copyright © 2023 – Travis D. Smith

* You can subscribe to the Heart of a Shepherd daily devotionals and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone). You may also email your request to HeartofAShepherdInc@gmail.com

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Home, Not So Sweet Home (Genesis 33-34)

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Scripture reading – Genesis 33-34

Jacob was glad to be free from servitude to his father-in-law. After making peace (31:53-55), he departed from Mount Gilead. Then, he journeyed west to the border of “Edom,” his brother’s land (32:3). Fearing Esau’s approach, Jacob prepared his family for the confrontation he believed was inevitable. Twenty years earlier, he had taken his brother’s birthright and stolen his father’s blessing through deception initiated by his mother.

Although two decades passed, Jacob could not forget that fateful day he fled his home, nor the memory of his brother’s threat to kill him (27:41).

The news that Esau was coming with four hundred men filled Jacob’s heart with fear and dread (32:6-7). Knowing he would face his brother the next day, Jacob spent the night at Peniel, and there the LORD met him “face to face” (32:30) and promised to preserve him and his household.

Genesis 33 – Jacob and Esau’s Reunion

As the sun rose the next day, Jacob bore a limp he carried for the rest of his days (32:31). Jacob then “lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men” (33:1a). It was then he divided his family in preparation for the meeting with his brother, not knowing if Esau’s coming was for good or for revenge (33:2). As Jacob approached his estranged brother, he bowed himself seven times to Esau, “until he came near to his brother” (33:3).

In an instance, the bitterness and hardness that separated them for twenty years were dissolved when “Esau ran to meet [Jacob], and embraced him, and fell on his neck, and kissed him: and they wept” (33:4). The years, and God’s blessings on the two men, had given neither cause for continuing their hostility (33:10-11).

Esau graciously offered to accompany his brother on his journey; however, Jacob declined, explaining that his family and flocks would take a slower pace (33:12-14). Finally, bidding his brother to go on without him, Jacob agreed he would join him later in Seir. Jacob then traveled as far as Succoth, built a house, sheltered his livestock, and remained for about 18 months.

From Succoth, Jacob journeyed to Shalem, where he also “bought a parcel of a field” from a man identified as “Hamor. Shechem’s father” (33:17-19). There he built an altar, yet, he stopped short of his promise to return to Bethel (Genesis 31; 33:18-20), a decision that would cause him and his household much sorrow.

Genesis 34 – To See and To Be Seen: A Tragic Story of Love, Revenge, and Murder

Jacob’s choice to dwell in Shalem took a heart-braking turn when his daughter Dinah, born to Leah, “went out to see the daughters of the land” (34:1). Though Jacob had purchased land outside the city and built an altar, it was not the place of God’s choosing. Perhaps, in some ways, he was oblivious that his children were not insulated from the fatal attraction of the world. The influence of the “daughters of the land” inevitably brought Dinah into the company of Shechem, the son of a wealthy, powerful Shalem man named Hamor.

When Shechem looked upon Dinah, he seized her forcefully and “took her, and lay with her, and defiled her” (34:2). Though he had raped her violently, Hamor’s “soul clave unto Dinah the daughter of Jacob, and he loved [sexually desired] the damsel, and spake kindly unto the damsel [speaking to her heart and emotions]” (34:3), and desired to take her as his wife (34:4).

News of Dinah’s rape reached Jacob, but he “held his peace” (34:5) until his sons came home. Hamor, Shechem’s father, came to arrange his son’s marriage to Dinah (34:6); however, her brothers were furious that their sister had been shamed and mistreated (34:7). Hamor suggested a compromise, but such an agreement would have been a breach of Jacob’s covenant with the LORD, and put the promises of God in jeopardy (34:8-10). Shechem pled for forgiveness and offered to pay whatever dowry was required (34:11-13). Plotting revenge (34:13), Jacob’s sons agreed to accept Shechem as Dinah’s husband, but only if all the city’s men agreed to be circumcised (34:14-24).

Unbeknownst to Jacob, on the third day after Shechem, Hamor, and the men of the city were circumcised, Simeon and Levi, Dinah’s brothers, drew their swords and slew all the men (34:25-26). With the men dead, Jacob’s other sons joined Simeon and Levi, raided the livestock, and took the children and wives of the city captive. (34:27-29).

When Jacob learned his sons had deceived and killed the men of the city, he protested, for he feared their vengeful, murderous actions would have dire consequences for his household (34:30). Nevertheless, Dinah’s brothers evidenced no remorse and challenged their father, asking, “Should he deal with our sister as with an harlot?”(34:31)

Closing thoughts – Tragically, I find the heartache and division evidenced in Jacob’s household are often mirrored in families. Realizing no family is insulated from the world’s sins, sorrows, and violence, parents must be attentive, looking ahead and foreseeing the evil influences of the “Hamors” of the world.

Challenge – Never forget that “the friendship of the world is enmity with God.” (James 4:4)

Copyright © 2023 – Travis D. Smith

* You can subscribe to the Heart of a Shepherd daily devotionals and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone). You may also email your request to HeartofAShepherdInc@gmail.com

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A Not So Happy Family (Genesis 27; Genesis 28)

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Scripture reading – Genesis 27-28

When we concluded our study of Genesis 26, we found Isaac, his wife Rebekah, and his family living in Gerar, a Philistine area of Canaan, that he named Beersheba (26:32-33). Knowing he was 60 years old when Rebekah conceived twin sons, we can assume Isaac was one hundred years old in Genesis 27, and his sons were forty. Furthermore, Esau, the older son, had committed bigamy by taking two Hittite women to be his wives (26:34). Those heathen wives were from a lineage of idolaters and “were a grief of mind unto Isaac and to Rebekah” (26:35).

Genesis 27 – “Esau the Carnal, and Jacob the Conniver”

Time marches on for all, and Genesis 27 opens with a sad statement: “Isaac was old, and his eyes were dim, so that he could not see” (27:1a). Nearly blind, perhaps due to cataracts from the effect of the desert sun and sand, he had determined it was time to put his household in order and prepare for his death. Calling for his oldest son, Esau came to his father and said, “Behold, here am I” (27:1b).

Isaac encouraged Esau to take his bow and go out “to the field, and take some venison” (27:3). He stated his purpose was to eat, then bless Esau before he died (27:4). Now, the father’s blessing in ancient times carried a far more significant meaning than it does today. The blessing was essentially a statement of the father’s “Will,” the passing of the torch of leadership, and dispensing his possessions.

Rebekah had overheard Isaac’s instructions to Esau. She realized her husband’s plans were contrary to God’s will (25:23). Rather than trust the LORD to providentially work and fulfill His promise that Jacob, the second-born son, was his chosen heir (25:23), Rebekah determined to deceive her husband that she might assure it would happen (27:6-10). She readied Jacob to masquerade as his brother Esau (27:11-17) and prepared a meal for him to present to his father. Although Isaac had doubts, he blessed Jacob, not Esau, the eldest son (27:18-29).

Isaac physically trembled when Esau returned from the hunt and came before him for his blessing (27:30-32). When Esau realized his father had been deceived (27:33), he was overcome with grief and bewailed, losing his father’s blessing (27:34).

The consequences of Jacob’s scheming infuriated Esau, for his brother had not only taken his birthright (i.e., the spiritual priesthood, though Esau had sold it for a bowl of soup, 25:33-34) but now his inheritance. Learning of Esau’s threat to kill Jacob (27:41), his mother appealed to Isaac and requested that Jacob be sent away to her family in Haran for his safety and to find a wife among her people (27:42-46).

Genesis 28 – On the Run, and Alone: When God Speaks—Listen!

Knowing the blessing he had bestowed upon Jacob was irrevocable, Isaac confirmed God’s covenant blessing on his youngest son and commanded him: “Arise, go to Padan-aram, to the house of Bethuel thy mother’s father; and take thee a wife from thence of the daughters of Laban thy mother’s brother” (28:2).

Jacob’s flight from Beersheba to Bethel, where he stopped for rest, was a distance of some forty miles (28:10). Physically and emotionally exhausted, Jacob went to sleep. The LORD then came to him in a vision of a ladder that reached from heaven to earth, and he beheld upon the ladder “the angels of God ascending and descending on it” (28:11-12). There, the LORD confirmed to Jacob that God had chosen him, and the promises of the Abrahamic covenant would pass through him to his heirs (28:13-14).

With the promise, “I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of” (28:15), Jacob awoke, and understood that as God had been with Abraham, and his father Isaac, he would be with him (28:16).

Fearing God and revering where the LORD had appeared to him, Jacob dedicated the place, calling it Bethel, “the house of God” (28:17-19). Jacob then dedicated himself to the LORD (28:20-21), promising. “I will surely give the tenth unto thee” (the “tenth” being a tithe, 28:22).

Closing thoughts – The next chapters in our study of Genesis will follow God’s sovereign work of grace in Jacob’s life. We will see God providentially transform Jacob, the deceiver, into Israel and one who has “power with God.”

Copyright © 2023 – Travis D. Smith

* You can subscribe to the Heart of a Shepherd daily devotionals and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone). You may also email your request to HeartofAShepherdInc@gmail.com

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The Murderer and His Punishment (Genesis 4)

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Scripture reading – Genesis 4

Review – Genesis 3

Adam’s sin and fall from God’s favor had immediate consequences for him, his wife, and the newly created world. Satan was cursed, and his fate sealed with the revelation he would be at enmity (an enemy) with “the woman, and between [his] seed and her seed” (Genesis 3:14-15). The sanctity of marriage and family were affected, as the woman’s curse was the pain of childbirth, and a desire to please her husband, who would “rule” (headship or authority) over her (3:16).

As the federal head of the human race, Adam’s responsibility was that of king and priest of the Garden, as well as, the caretaker of God’s creation (3:17b-19). When Adam sinned, he set in motion a downfall that would not be redeemed for four thousand years. Though bearing the curse of man’s sin, the earth was young and fruitful; yet, the decay caused by sin was soon evident in nature (3:18-19).

While the consequences of sin were grave, there was hope in God’s revelation of His mercy and grace: “21 Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them” (3:21). Rather than risk man eating of the fruit of “the tree of life” (2:9; 3:22) and living forever in his fallen state, Adam and Eve were shamefully, but mercifully driven from the Garden. At the east entrance to Eden, God placed “Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life” (3:24). Today’s Scripture reading will reveal the curse of sin and death passed from father to son.

Genesis 4

Genesis 4 introduced the second generation of humanity, as Eve gave Adam two sons, Cain, the elder (4:1), and his brother Abel (4:2). Tragically, the curse of sin could not be remedied with Adam, for Adam himself, was a man of sin.

Coming of Age (4:3-4)

The beauty and simplicity of the Genesis narrative is revealed again, as Cain and Abel brought their offerings to the LORD. The two sons of Adam had come of age, and at the appointed time came before the LORD (4:3). After observing their parents’ manner of worship and sacrifice, the sons knew well what God required (for He had made “coats of skins and clothed” Adam and Eve, 3:21). Cain and Abel brought sacrifices to the LORD (4:3-4), and He accepted Abel’s offering of “the firstlings [firstborn] of his flock and of the fat thereof” (4:4). However, God rejected Cain’s offering of “the fruit of the ground” (4:5). Both men knew the only acceptable sacrifice was one brought with humility, and nothing less than a blood sacrifice would suffice as a covering for sin (Hebrews 11:4; Leviticus 17:11; Hebrews 9:22).

Cain, rather than accept the LORD’s rejection with self-abasement, became angry, and his countenance revealed his wayward heart (4:5b). Nevertheless, God mercifully confronted Cain, and reasoned with him, asking, “Why art thou wroth? and why is thy countenance fallen?” (4:6). Stubborn and proud, Cain refused God’s invitation to “Do Right” (i.e. “doest well,” 4:7a). He did not heed the LORD’s admonition, “if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him” (4:7b).

Cain’s Defiance, and Abel’s Murder (4:8-9)

In a sudden, unprovoked act of jealousy, Cain murdered his brother (4:8-9). Luke 11:50-51 identified Abel as a prophet, and implied he reasoned with his brother to obey God (4:8a). Tragically, Cain’s heart moved from pride and jealousy, to defiance and hatred. Provoked by the righteous deeds of his brother (1 John 3:12), Cain “rose up against Abel…and slew him” (4:8b).

Closing thoughts (Genesis 4:7-15) – God warned Cain, “sin lieth at the door” (4:7).

That is the nature of sin. Sin stalks a man like wild animals stalk prey. Even though He knew Abel’s blood had stained the soil of the earth, the LORD mercifully confronted Cain. Five times Cain was reminded that Abel was his brother (4:9-10); yet, he hardened his heart and became more defiant. Rather than repent, he was depressed by his guilt, and overwhelmed with its consequences (4:13). Like all who refuse to repent of their sin, Cain’s concern was his punishment, and not the sin he committed, or the innocent life he had taken. He realized he would become a stranger to God (“from thy face I shall be hid”), and exaggerated his suffering, declaring “every one that findeth me shall slay me” (4:14).

Why did God not kill Cain as punishment for his sin? In an act of underserved mercy, the LORD answered Cain’s fear with a promise of protection (4:15-16). Condemning any who might be tempted to exercise personal vengeance and slay Cain, the LORD declared, “whosoever slayeth Cain, vengeance shall be taken on him sevenfold” (4:15). The Scriptures do not identify the mark the LORD placed on Cain; however, it served as a warning to any who presumed to take his life. Later, Scriptures will reveal only government, representing society, has the authority to take human life as an exercise of judgment (Genesis 9:6; Exodus 21:12; Numbers 35:16-17; Romans 13:4).

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A Righteous Response When Mistreated (1 Peter 3; 1 Peter 4)

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Scripture reading – 1 Peter 3; 1 Peter 4

The apostle Peter’s letter “to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1:1) continues with today’s Scripture reading. As you will see, 1 Peter 3 and 4 are practical and insightful, presenting us with numerous principles that are spiritual guides to the believer’s daily life and relationships. Before we consider the subject of today’s devotional, consider the following outlines of 1 Peter 3-4.

An Outline of 1 Peter 3

  1. Peter charged wives and husbands with marital obligations that parallel those recorded by Paul in his epistles (3:1-7; Ephesians 5:22-33; Colossians 318-19; Titus 2:2-7).
  2. Five precepts for “getting along” with others (3:8)
  3. A righteous response when you are mistreated (3:9)
  4. Three essential disciplines for loving life, and seeing good days (3:10-11)
  5. Spiritual responses to trials, troubles, and persecutions (3:13-17)
  6. Keys to a living, eternal hope (3:18-22)

An Outline of 1 Peter 4

  1. Four characteristics of believers who bear injustices without bitterness (4:1-6)
  2. Four characteristics of authentic faith (4:8-11)
  3. Enduring hope in the midst of fiery trials (4:12-19)

A Righteous Response to Injustice (3:9)

To put today’s devotional in context, we should remember Peter was writing to believers who were “strangers” (1:1). They had suffered rejections, persecutions, and been driven from their homes, businesses, and country. Peter, like a pastor who knows the sorrows and sufferings of his congregation, was guided by the Holy Spirit to exhort believers regarding their attitude and response to injustice and mistreatment.

Peter had already encouraged servants to respond to harsh masters in a “good and gentle” manner (2:18); and encouraged them to do so was “acceptable to God (2:20). Yet, not only were servants expected to respond to cruel masters with humility, but the same was expected of believers when they were treated unjustly and provoked. Peter exhorted, “Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing” (3:9).

The practical application of 1 Peter 3:9 is, believers are to be longsuffering, ready to forgive, and not retaliate (“not rendering evil for evil,” 3:9a). Retaliation and revenge are the natural response when we are wounded, and treated unfairly. Our fleshly impulse is to hurt others to the same degree we have been wronged. Yet, Peter taught the persecuted saints not only to shun retaliation, but to refuse to render “railing for railing” (3:9b).

Verbal assaults, threats, and slander will find their target, and a wounded heart is inevitable. Verbal jabs and counter jabs are the way of the world, for the wicked know nothing of grace and forgiveness. We often feel mocking, demeaning, name calling, and slander are too much to bear.

Nevertheless, Peter urged believers to go counter to their instincts, and bless those who leave you wounded, promising, “knowing that ye are thereunto called, that ye should inherit a blessing” (3:9b). Instead of giving an offender a “piece of your mind,” we are to extend grace (“contrariwise blessing’), knowing God has a purpose, and He will reward His child with unconditional love and favor (3:9c).

Bite Your Tongue (3:10)

If you want to “love life, and see good days” (3:10a), bite your tongue, and speak neither “evil” nor “guile” (lies or deceit, 3:10). When everything within you cries unfair, keep silent, and trust God.

Closing thoughts – Why should believers suffer wrong, and not seek revenge? Why should we be silent, though an enemy would sow lies and seek our ruin?

Because the way of the wicked is to verbally attack, insult, and lie. Yet, our faith is in the Lord, and we trust Him to bestow His favor on us. In His Sermon on the Mount, Jesus taught the multitude, “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. 12Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you” (Matthew 5:11).

In his letter to believers in Rome, Paul wrote: “Dearly beloved, avenge not yourselves, but rather give place unto wrath [make room for God’s wrath]: for it is written, Vengeance is mine; I will repay, saith the Lord” (Romans 12:19).

Truth – A believer’s silence and refusal to retaliate makes room for God to work and exercise justice.

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Copyright © 2022 – Travis D. Smith

Heart of A Shepherd Inc is recognized by the Internal Revenue Service as a 501c3, and is a public charitable organization. Mailing address: Heart of A Shepherd Inc, 6201 Ehrlich Rd., Tampa, FL 33625. You can email HeartofAShepherdInc@gmail.com for more information on this daily devotional ministry.

The Character and Nature of a Believer (1 Peter 1; 1 Peter 2)

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Scripture reading – 1 Peter 1; 1 Peter 2

Today’s Scripture reading is 1 Peter 2, but I will take the liberty of introducing you to The First Epistle of Peter. Penned by Peter, who identified himself as “an apostle of Jesus Christ,” the letter before us was not addressed to believers of a specific city, nor individuals (as with Paul’s epistles). Instead, Peter addressed his letter “to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1:1). To understand that statement, consider the historical setting of this epistle.

Historical Background

Peter was writing at a time the Roman Empire was near its peak. Reaching as far west as Britain, and south into the African continent to Egypt, Rome’s territories covered nearly two million square miles. The emperor of Peter’s day was the infamous Nero. By the time Peter penned his epistle, the dark clouds of persecution were already shadowing the world. Believers soon experienced the first wave of persecution, and tens of thousands were eventually martyred, among them the apostles Paul and Peter.

The Author – A Story of Amazing Grace (1:1a)

Peter the fisherman (Mark 1:16-20), along with his brother Andrew, had been a disciple of Jesus Christ, and an apostle. He was a natural leader, and with James and John, had been privileged to be numbered in Christ’s inner circle (Matthew 17:1-2; Mark 5:37, 9:2, 14:23). We remember him as the disciple who boasted he would never deny Christ (Matthew 26:29-35); yet, he denied Him three times the night He was betrayed (Matthew 26:69-74). Humiliated, broken, and repentant; Peter was restored (Mark 16:7), and became a testimony of faith, courage, and faithfulness to the Lord.

The Recipients of the First Epistle of Peter (1 Peter 1:1b-2)

Who were “the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia” (1:1). They were not “strangers” to Peter, but aliens, foreigners to this world (1:1). They were numbered among the tribes who believed Jesus was the Messiah, and were rejected by their families, driven from their homes by religious zealots, and left a people without home or country.

They were not only “strangers,” they were the saved “elect,” and chosen “according to the foreknowledge of God” (1:2a). To be elect is a term of endearment. When a sinner becomes a part of God’s kingdom, he becomes part of His family, and is endeared to the Father. In His foresight, God the Father knows those sinners who come to Him by faith, and are sanctified by His Spirit. Their salvation is a covenant relationship, and they are sealed by the “sprinkling of the blood of Jesus Christ” (1:2).

On a personal note: I believe the “elect” are chosen by God, according to His foreknowledge, and are the objects of His saving grace, through faith in the sacrificial offering of Christ for our sin [His suffering, death, burial, and resurrection]. Paul described “election” in Ephesians 1:4 in these words: “According as He hath chosen us in Him [i.e., for Himself] before the foundation of the world, that we should be holy and without blame [above reproach]before him in love.”

Who are the chosen? Who are the elect? Who can be saved?

My answer is, “whosoever will.”  The elect are “whosoever shall call upon the name of the Lord” (John 3:16; Romans 10:13). My heart rejoices to conclude our brief introduction to 1 Peter 1 with this eternal promise: “And [Jesus] is the propitiation [atoning sacrifice] for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).

1 Peter 2 – Progressive Sanctification

A brief introduction of chapter 2 will suffice, but I invite you to consider a doctrine that is all but forgotten by the 21st century church: Progressive Sanctification.

In essence, “progressive sanctification” is the sanctifying work of God in the heart of a believer (John 17:17, Ephesians 5:25–27; Colossians 1:22; 1 Thessalonica 5:23; Hebrew 13:12). While it is the work of God, sanctification also requires spiritual discipline on the part of the believer. Paul described progressive sanctification as a “putting off” the sinful ways of the flesh (Galatians 5:19-21; Ephesians 4:22, 25-31), and “putting on”spiritual virtues and the fruit of the spirit (Galatians 5:22-24; Ephesians 4:23-24, 32).

Peter taught progressive sanctification in 1 Peter 2:1-2, when he exhorted believers: “Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,  2As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (2:1-2).

Five Besetting Sins (2:1)

Understanding “laying aside” describes how one might remove and exchange a garment for another, Peter challenged believers to be “laying aside” five besetting sins that hinder spiritual growth. The first, “all malice,” a desire that embraces evil, and is acted out in a pattern of hurting and injuring others (2:1a). The second sin to be laid aside is “all guile” (2:1b), implying deception, or as some might say, “two-faced.” Peter exhorted believers to lay aside “hypocrisies” (2:1c), which implies hiding behind a mask (perhaps a mask of spiritual piety that conceals one’s true heart and motive. “Envies” (2:1d) is also identified as a hindrance to spiritual growth, and is a jealousy and longing for what others possess (money, friends, popularity). Finally, “all evil speakings” (2:1e) were to be set aside, knowing slander, gossip, and disparaging words have no place in the congregation.

Closing thoughts (2:1-2) – Having set aside sins that hinder spiritual growth (2:1), Peter urged believers to be as “newborn babes” and “desire the sincere milk of the word” (2:2). In the same way a healthy, growing newborn craves its mother’s milk, believers will earnestly desire the sincere, unadulterated, truths of God’s Word.

A sincere, spiritually growing believer will evidence the signs of progressive sanctification, and “desire the sincere milk of the Word.” (2:2)

How’s your spiritual appetite?

* You can become a regular subscriber of the Heart of a Shepherd daily devotionals, and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone).

Copyright © 2022 – Travis D. Smith

Heart of A Shepherd Inc is recognized by the Internal Revenue Service as a 501c3, and is a public charitable organization. Mailing address: Heart of A Shepherd Inc, 6201 Ehrlich Rd., Tampa, FL 33625. You can email HeartofAShepherdInc@gmail.com for more information on this daily devotional ministry.

Living in the Midst of a World Gone Mad (Titus 3; 1 Peter 1)

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Scripture reading – Titus 3; 1 Peter 1

Today’s Scripture reading is Titus 3 and 1 Peter 1. The focus of our devotional is Titus 3.

After challenging Titus regarding the character and virtues of men he would ordain to minister to the churches (1:5-8), Paul warned him concerning those who would oppose the Gospel (describing them as “liars, evil beasts, [and] slow bellies” (in essence, lazy gluttons, 1:12).

In chapter 2, the apostle charged Titus concerning the spiritual character he was to expect of the membership of the church. Addressed were “aged men” (2:2), “aged women” (2:3), “young women” (2:4-5), and “young men” (2:6) of the congregation. Knowing believers of the church would be a reflection of their spiritual leaders, Paul challenged Titus concerning his demeanor before the churches (2:7), and the character and tone of his speech (2:8). He was urged to conduct himself in such a way, that those who opposed him would have “no evil thing to say” of him (2:8b).

Titus 3

The focus of Titus 3 was the life and testimony of believers in that day. The 1st century world was not much different from our own. Like the politicians and bureaucrats of the 21st century, the Roman empire was plagued with government corruption, gross injustices, and high taxes (to support Rome’s vast armies). The Caesars, and governors of Rome’s territories, were infamously immoral, and the bloody spectacle of gladiator fights was employed to feed the demand of the masses for entertainment.

The Believer’s Response to Secular Authority (3:1)

In spite of the wickedness and persecution, Paul commanded Titus to instruct believers, and “put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work” (3:1). A believer was to obey human authority (the one exception is when those in authority demand we violate the commands and word of God; Acts 4:18-20; 5:25-29). Believers were not only to be obedient, they were to be ready and eager “to every good work” (3:1d; Galatians 6:10).

The Believer’s Testimony Before His Fellow Man (3:2)

I conclude our study of Titus, and invite you to consider four practical commands (two negative, and two positive). Instructing believers concerning their relationship with others, Titus was to urge God’s people “to speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men” (3:2)

Regardless the ill treatment we might receive from others, believers are not to defame, slander, or malign the character of their fellow man (3:2a). Nor are God’s people to be “brawlers,” and find themselves caught up in the midst of needless quarrels and arguments.

Finally, the saints of God are to conduct themselves in a “gentle” manner, “shewing meekness unto all men” (3:2b). To be gentle and compassionate toward those we love is a small matter; but to do the same toward those who are inconsiderate, and mean-spirited is another. Yet, such is the burden of believers; we are to be ready to forgive, and harbor no bitterness in our hearts (Ephesians 4:32). Though the wicked are brazen, and offensive, believers are commanded to respond in “meekness,” accepting slights with gentleness.

Are those spiritual qualities true of you?

* You can become a regular subscriber of the Heart of a Shepherd daily devotionals, and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone).

Copyright © 2022 – Travis D. Smith

Heart of A Shepherd Inc is recognized by the Internal Revenue Service as a 501c3, and is a public charitable organization. Mailing address: Heart of A Shepherd Inc, 6201 Ehrlich Rd., Tampa, FL 33625. You can email HeartofAShepherdInc@gmail.com for more information on this daily devotional ministry.

Spiritual Principles for Employees and Employers in an Entitlement Age (1 Timothy 6)

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Scripture reading – 1 Timothy 6

Our brief study of Paul’s 1st Epistle to Timothy concludes with today’s Scripture reading. Readers will notice Paul continues a broad sweep of issues that have confronted believers since the 1st century. Arguably, times have changed, but the prevailing sins and spiritual challenges of mankind are the same. Today’s devotional will consider 1 Timothy 6:1-6.

The Culture of the 1st Century Church (6:1-2)

Paul’s letter was addressed to a culture where slaves and masters were members of the church. In fact, the membership of the 1st century church had some slaves who found themselves serving “believing masters” (6:2). Paul did not tackle the moral or ethical nature of slavery, as slavery was a common way of life in the first century. Nor did he urge Timothy to lead an uprising against slavery. Instead, the apostle addressed the dynamics of believing slaves and their masters (whether unbelieving or believing).

Author’s note – Before I consider an exposition of 1 Timothy 6:1-2, I hope you might give me liberty for a personal observation.

Mirroring the attitude of the 21st century world, I have observed the growing presence and influence of a rebellious spirit of entitlement even among believers. Sadly, our families, churches, and Christian institutions have embraced entitlement as a right, of which few are willing to challenge. Entitlement arises from a self-focused heart, in essence, from those who would espouse employees’ rights and privileges above all else. I believe the pendulum has swung so far in favor of employees, that they now abuse their employers thus driving corporations to the edge of fiscal insanity, if not bankruptcy.

What is the Believer’s Duty to An Unbelieving Employer? (6:1)

Paul challenged Timothy to teach slaves and servants to be characterized by the same attitude of which he wrote, namely – Respect. Whether a slave served a master who was an unbeliever or a believer, the requirement was the same: Servants were to treat their masters with honor and respect, knowing their actions and attitudes reflected on their faith and profession in Christ. Paul wrote, “1Let as many servants as are under the yoke [the yoke of bondage or slavery] count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed” (6:1).

In his epistle to believers in Ephesus, Paul challenged servants and slaves to obey their masters, and fear and honor them out of a sincere heart, “as unto Christ” (Ephesians 6:5). Peter commanded, “18Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward” (1 Peter 2:18). The heart attitude of a believer is to serve, honor, and obey an employer to the end they will give them no cause to have an ill opinion of God and the Scriptures (6:1).

What is the Believer’s Duty to a Believing Employer? (6:2)

Today, many believers bring a spirit of entitlement when they are employed by believers or a ministry. Some believers become so offensive in their expectations, they become a sorrow to fellow believers that employ them.

There were some in the congregation Timothy pastored who were masters (6:2). Surely, salvation so transformed the lives of some that they evidenced love and Biblical virtues toward their slaves (2 Corinthians 5:17). Perhaps, some believing masters even divested themselves of slavery entirely.

Nevertheless, slavery was a component within the culture of the 1st century church. Therefore, Paul commanded Timothy teach and exhort believers regarding the relationship of the servants and their masters (6:2). What was Timothy to “teach and exhort” servants? (6:2) Paul wrote: “they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit” (6:2).

While the servants and some masters were believers, the believing servants were to remember their place and role, and treat their masters with respect (“not despise them,” 6:2b). A believing servant was to “do them service,” meaning serve them with a right heart attitude and spirit (6:c). Because the master was a believer, the believing slave was to value the privilege of serving a fellow believer, knowing both were “partakers of the benefit,” meaning the Gospel of the grace of God in Christ (6:2d).

Closing thoughts (6:3-6) – I close today’s devotion, exhorting you to not entertain any other spirit or attitude that arises and hinders your testimony in the world. There are believers who justify a belligerent, divisive spirit toward their employers. If believers were to exercise an honest self-examination, some would find a spirit of entitlement contrary to the Spirit of God, and the teachings of the Scripture.

If believing slaves were commanded to honor and obey their masters, surely no less can be expected of us.

* You can become a regular subscriber of the Heart of a Shepherd daily devotionals, and have them sent directly to your email address. Please enter your email address in the box to the right (if using a computer) or at the bottom (if using a cell phone).

Copyright © 2022 – Travis D. Smith

Heart of A Shepherd Inc is recognized by the Internal Revenue Service as a 501c3, and is a public charitable organization. Mailing address: Heart of A Shepherd Inc, 6201 Ehrlich Rd., Tampa, FL 33625. You can email HeartofAShepherdInc@gmail.com for more information on this daily devotional ministry.