Tag Archives: Anger

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)

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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.”

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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: “²¹Unto 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

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).
Five precepts for “getting along” with others (3:8)
A righteous response when you are mistreated (3:9)
Three essential disciplines for loving life, and seeing good days (3:10-11)
Spiritual responses to trials, troubles, and persecutions (3:13-17)
Keys to a living, eternal hope (3:18-22)

An Outline of 1 Peter 4

Four characteristics of believers who bear injustices without bitterness (4:1-6)
Four characteristics of authentic faith (4:8-11)
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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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 21^st 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?

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 1^st century world was not much different from our own. Like the politicians and bureaucrats of the 21^st 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?

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 1^st 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 1^st 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 1^st 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 1^st 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 21^st 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 1^st 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.

Four Principles that Make for Peace and Unity (Ephesians 4; Ephesians 5)

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

Scripture reading – Ephesians 4; Ephesians 5

Continuing our study of Paul’s epistle to the believers of the church in Ephesus, we come to chapters 4 and 5. In the first three chapters, the apostle reminded the believers of Ephesus, though they were of Gentile descent, by their faith in Christ they were redeemed. To what end or purpose had God saved them? To the end they might glorify God (1:4-7; 11-14).

Their salvation and hope of eternal life were not in their physical lineage (for they were, like all sinners, born into this world, “dead in trespasses and sins,” 2:1). The believers of Ephesus were saved by the same grace through which the Old Testament patriarchs came to God…Faith (Hebrews 11).

Paul declared, “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: ⁹Not of works, lest any man should boast” (Ephesians 2:8-9). No sinner is saved by good works, church membership, baptism, or observing a rite or ordinance of the church. Sinners come to salvation and find forgiveness of sins the same way Abraham found favor in God’s sight…Faith. Paul wrote, “Abraham believed God, and it was counted unto him for righteousness” (Romans 4:3; Genesis 15:6). The apostle wrote the same to the Galatians: “Even as Abraham believed God, and it was accounted to him for righteousness” (Galatians 3:6).

By God’s grace, Jew and Gentile are baptized into the same body, and therefore “of the house of God” (2:19), the visible body of Christ (2:19-22; 3:6).

Ephesians 4 – The Believer’s Life in the Church

For a second time, Paul reminded believers he was not a prisoner of Rome, but “the prisoner of the Lord” (4:1; 3:1). Out of that reality, his imprisonment was fulfilling God’s purpose, even as Paul called believers to “walk worthy of the vocation wherewith ye are called” (4:1). A believer’s conversion, and profession of faith in Christ, of necessity changes his walk, and day-to-day priorities. A child of God by faith has a vocation, a holy, heavenly calling (2 Timothy 1:9; Hebrews 3:1).

The Basis of Unity (4:2-3)

It has been observed: Good relationships are not built upon an absence of problems and conflicts. How are the members of the church (the body of Christ), to find harmony and unity in the midst of our differences? Paul exhorted, if we are to enjoy the “unity of the Spirit in the bond of peace” (4:3), we must choose “lowliness and meekness, with longsuffering, forbearing one another in love” (4:2).

Conflicts are unavoidable; however, when believers respond in “lowliness and meekness, with longsuffering,” and bear our differences in a spirit of sacrificial love, the church will experience “the unity of the Spirit in the bond of peace” (4:3).

Conflict only prevails in a vacuum of love, which is the foundation of all spiritual virtues.

The Means of Unity (4:4-24)

Sincere believers have a mutual affection, and spiritual kinship with one another. Paul identified seven traits of our oneness as believers: “⁴There is one body (the church), and one Spirit (God’s Spirit), even as ye are called in one hope (salvation) of your calling; ⁵One Lord (King; Sovereign), one faith (in Jesus Christ), one baptism (water baptism, and our identification with Christ’s death, burial, and resurrection), ⁶One God and Father of all, who is above all, and through all, and in you all” (4:4-6).

Closing thoughts – While the world is known for its self-centeredness, and pursuit of sinful pleasures (4:14, 19, 22, 25-30), believers are commanded to “put on the new man, which after God is created in righteousness and true holiness” (4:23-24). Consider with me four principles that not only pave the way for peace and unity, but are fundamental to good communication (I credit the late Dr. Jay Adams with this simple outline).

Be Honest: “Speaking the truth in love… putting away lying, speak every man truth” (4:15, 25). Warning: Be prepared for rejection, for sinners hate to hear truth. Yet, when spoken in love, loving words may fall upon a tender heart.

Keep Current: “Be ye angry, and sin not: let not the sun go down upon your wrath” (4:26). There are circumstances when anger is justified; however, we should seek solutions to conflicts, and not allow for resentment or a vengeful sprit.

Attack Problems, Not People: “Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. ³⁰And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption” (4:29-30). Words have the power to hurt, and the power to heal. We should avoid words that are unwholesome, vicious, and vulgar. Our speech should encourage righteousness, and edify and strengthen others.

Act, Don’t React: This final principle identifies six negative, sinful reactions (4:31), followed by three loving actions (4:32). We read, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: ³²And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you” (4:31-32).

Spiritual Truth – When your attitude is proud (4:2-3), and your words are unloving (4:22-32), trouble and heartache will plague your life.

Are you a Legalist, or a Believer in Progressive Sanctification? (Colossians 3; Colossians 4)

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

Scripture reading – Colossians 3; Colossians 4

We continue our study of Paul’s Epistle to the Colossians, and conclude our two-day study of the book with an examination of Colossians 3 and 4.

“Progressive Sanctification” may be the most neglected topic of the 21^st century church. Tragically, few preachers teach this principle for fear of going into an arena where carnal believers will hurl accusations of extremism or legalism. Nevertheless, “Progressive Sanctification” is a Biblical principle, and I dare not overlook this important instruction on spiritual growth. The focus of this devotional will be Colossians 3.

Colossians 3 – New Creature, New Life

The Focus of the New Life (3:1).

In two words, the “new life” is the subject of Colossians 3, as Paul painted a portrait of the believer’s “new life” in Christ. Paul wrote, “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God” (3:1). The new believer’s relationship with Jesus Christ changes everything: His desires, focus, affections, and perspective on life, death, and eternity. When a sincere believer identifies with Christ’s death, burial, and resurrection (3:1a), he experiences a radical change in his affections. He begins to “seek” and desire “things which are above” (3:1b).

The Desires and Affections of the New Life (3:1c-4)

Rather than seek the things of the world (1 John 2:15-17), the believer’s desires are heavenly, “where Christ sitteth on the right hand of God” (3:1c). His thoughts and “affections” are “set…on things above, not on things on the earth” (3:2). As a result, he is “dead” to sin, because he treasures the things “hid with Christ in God” (3:3).

Kill the Old Man (3:5-8)

With an eternal perspective and heavenly affections, a sincere believer will be progressively putting to death (“mortify”) sinful attitudes and deeds that have no place in the members of the body of Christ, which is the church. Paul named several sins that are all too familiar: “fornication” (immorality; sexual sins) “uncleanness” (impure thoughts), “inordinate affections” (sexual, vile, forbidden lusts), “evil concupiscence” (sinful desires), and “covetousness, which is idolatry” (greed; an insatiable appetite for more). (3:5)

Then, Paul paused in his litany of sins, and warned, “For which things’ sake the wrath of God cometh on the children of disobedience” (3:6). He admitted, the Colossian believers were no different than others, for they were all guilty of some of the sins, for they had both “walked…and lived in them” (3:7).

Paul exhorted the believers, “put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. ⁹Lie not one to another, seeing that ye have put off the old man with his deeds” (3:8-9). To “put off” was an expression we would associate with changing clothes. To put on a new set of clothes, one must “put off,” (take off) the old; the same is spiritually true of the believer.

“Legalist!” you say? No, not if you live the “new life.” (3:9-11)

If we are to put on the likeness of Christ, we can have no tolerance for “anger, wrath, or malice” (malice representing a deep-seated root of hate and bitterness). Not only does a right relationship with Christ change our spirit, it will change our vocabulary. Blasphemy (insulting God, or slandering others), “filthy communication”(obscene, filthy jests), and lying must be put away, if we are to live the new life in Christ (3:8-9).

Believers are expected to “put off the old man with his deeds” (the sinful ways he named in 3:8-9). We are to “put on the new man” (whose ways, attitudes, and actions he will define in 3:12-14). We are to do all this, because we are members of one body in Christ (3:11).

The Portrait of the New Man in Christ (3:12-14).

Having removed the sinful ways of the unsaved man, Paul challenged believers to “put on” those things that are becoming a believer who is “the elect of God, holy and beloved” (3:12a). Paul identified 8 spiritual traits or qualities characteristic of a spiritually growing, mature believer (3:12-14).

A Christlike believer will be compassionate and sympathetic (“bowels of mercies”) and kind (“kindness”). A believer will evidence humility (“humbleness of mind”), “meekness” (gentleness), and be patient (“longsufferings”). He will suffer slights (“forbearing one another”), and be forgiving (“forgiving one another…even as Christ forgave you, so also do ye,” 3:13).

Closing thoughts (3:14-15) – The quality that binds and unifies those spiritual attributes (3:12-13) was summed up by Paul in verse 14: “¹⁴And above all these things put on charity, which is the bond of perfectness” (3:14). “Charity,” self-sacrificing love is the perfect bond, that unifies and holds everything together! (3:15) Believer, if you will identify and put off your old sinful ways and attitudes (3:5, 8-9), and replace them with the spiritual character of Christ (3:12-14, you will be able to “let the peace of God rule in [your heart]” (3:15a).

If the “peace of God” does not rule your heart, put off your sinful ways, and put on the spiritual attitudes of Christ!

A World Gone Mad: The Tragedy of Moral Depravity (Romans 1)

Click on this link for a translation of today’s devotional.

Scripture reading – Romans 1

This devotional is a follow-up to my earlier introduction to Paul’s Epistle to the Romans, and one I believe the importance of chapter 1 warrants. Paul’s letter to believers in Rome expressed not only his love for them, but also his longing to fellowship with them for a season (1:10-11). Though his journey to Rome had been prevented (1:12-14), Paul assured the believers, “¹⁵So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. ¹⁶For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (1:15-16).

Paul was aware of the dark clouds of persecution already visible on the horizon, and would soon engulf the Roman empire. Tens of thousands of believers would be sent to martyrs’ deaths, and Paul felt an urgency to ground them in the faith.

The Sin of Man, and the Wrath of God (1:18-21)

We find in the balance of Romans 1, a depth and breadth of fundamental truths that humanity denies, but are universally shown. While men deny the evidences of the Creator and Divine design, nature itself gives testimony of the handiwork of God; therefore, Paul declared, “the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse” (1:20). Creation serves as a testimony of perfect design, yet, man’s sin and rebellion has introduced a chaotic, self-destructive state, and provoked God’s wrath “against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness” (1:18).

We have not seen the depth of depravity to which men will go when they deny God, and suppress righteousness and truth. Yet, we are witnessing in the 21^st century a denial of the undeniable (an example, some of this generation have denied the biological evidences of two sexes—male and female). What is the lesson? Deny the Creator, and there is no end to man’s wicked imaginations (1:21).

An Attitude of Ingratitude (1:21-22)

The hardness and darkness of man’s heart is visible, and undeniable (1:21). Though the Creator is the source of life and well-being, man has rejected him and proposed an evolutionary process that has no scientific basis, and is as irrational, as it is foolish (imagine, an intricate design, but no designer…the thought is preposterous).

While the concept of Charles Darwin’s evolutionary theory would not be written for 1800 years, Paul diagnosed man’s spiritual crisis, writing of men, they “became vain in their imaginations, and their foolish heart was darkened. ²²Professing themselves to be wise, they became fools” (1:21-22). The classrooms of schools, colleges and universities in the 21^st century are instructed by men and women who imagine they are wise philosophers, and lovers of wisdom (1:21). Yet, having denied their Creator, they have become fools, incapable of understanding truth or making moral judgments (discerning between good and evil, 1:22).

The Depth of Depravity (1:23-27)

How foolish are men who deny the revelation of God in His creation? In Paul’s day they worshipped nature, “and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things” (1:23). What becomes of a world that rejects God?

There is no limit to the depths of moral depravity to which men will descend. In fact, men become slaves to sin, and “dishonour [shame] their own bodies between themselves” (1:24). Because they reject God’s truth, they worship and serve nature (1:25). Rejecting the Creator, and natural design, men and women turn to sodomy, as “women did change the natural use into that which is against nature [contrary to nature]: ²⁷And likewise also the men, leaving [forsaking; abandoning] the natural use of the woman, burned [inflamed; raged] in their lust one toward another; men with men working [doing] that which is unseemly [shameful; indecent], and receiving in themselves that recompence [penalty] of their error which was meet [demanding the judgment of God]” (1:26-27).

Closing thoughts (1:28-32) – What a tragic portrait of man’s rebellion, and moral depravity! Man has cast aside the knowledge of His Creator, and God has abandoned him to destructive passions and lusts. Recorded in Romans 1:29-31 are twenty-three signs or indications a man, people who have abandoned God.

Romans 1:29 – All unrighteousness (all manner of sin); fornication (sexual immorality: adultery, prostitution, pornography); wickedness (malice; meanness); covetousness (greed; love of wealth and possessions); maliciousness (desire to hurt or harm another); envy (jealous; despising the success of others); murder (taking innocent life); debate (quarreling; contentious); deceit (lie; guile; entrapment); malignity (dishonorable; evil); and whisperers (slander; gossip).

Romans 1:30 – Backbiters (slanderers); haters of God; despiteful (scoffers); proud (haughty, arrogant); boasters(braggers); inventors of evil things (new means of sexual debauchers); and disobedient to parents (treating parents with disdain and disrespect);

Romans 1:31 – Without understanding (foolish, ignorant of God and His Law); covenantbreakers (breaking contracts, covenants, and agreements); without natural affection (lacking a natural love for family); implacable(refusing to forgive and be reconciled); and unmerciful (lack compassion; without mercy)

Sinful man is “without excuse” (1:20, 32). In spite of having the judgment of God written upon his conscience, man not only continues in his sin, but takes pleasure in watching others sin (1:32).

"From The Heart of A Shepherd" by Pastor Travis D. Smith

Daily Devotional Meditations and a Biblical Perspective on Current Events

Tag Archives: Anger

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

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

The Murderer and His Punishment (Genesis 4)

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

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

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

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

Four Principles that Make for Peace and Unity (Ephesians 4; Ephesians 5)

Are you a Legalist, or a Believer in Progressive Sanctification? (Colossians 3; Colossians 4)

A World Gone Mad: The Tragedy of Moral Depravity (Romans 1)