Tag Archives: Bitterness

There Are Times God Must Break You Before He Can Bless You (Genesis 32)

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Scripture reading – Genesis 32

The Backdrop to Events in Genesis 32

A Review of Genesis 31

After twenty years of shepherding his father-in-law’s flocks, the LORD commanded Jacob to go home: “Return unto the land of thy fathers…and I will be with thee” (31:3).

Jacob secretly departed Padanaram, where he had served his father-in-law Laban (31:17-20). He crossed the Euphrates river and put as much distance as possible between himself and Laban. Finally, he set his face toward Canaan and arrived at Mount Gilead on the east side of the Jordan River (31:21).

Jacob’s stealth parting gave him a three-day start before the news reached Laban that he and his family had taken flight (31:22). Laban set out in anger and pursued Jacob for seven days before overtaking him at Mount Gilead. Thankfully, what ill intentions Laban might have had, were confronted by God, who came to him “in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad” (31:24).

The verbal confrontation between Jacob and Laban was recorded in Genesis 31:26-42, and the amicable resolution between the two followed in Genesis 31:43-55. Then, setting a pillar of stones as a memorial to their covenant of peace, “Laban departed, and returned unto his place” (31:55)

Genesis 32

Facing Your Greatest Enemy, and Greatest Fears (32:1-12)

Jacob continued his journey to Canaan, and God gave him a vision of an angelic host that accompanied him. Therefore, he named the place Mahanaim, meaning “God’s Camp” (32:1-2).

Twenty years had passed since Jacob stole his brother’s birthright and fled Canaan. His return home took him through Edom, his brother Esau’s land and country (32:3). Though two decades in the making, Jacob’s anticipated reunion with his brother revived the memory of Esau’s threats and his fears. (I am reminded of the proverb, “A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.”Proverbs 18:19)

Jacob feared Esau because his brother was a warrior (27:40), and he was a shepherd. Understanding he might face his brother’s wrath, Jacob plotted to defuse his brother’s fury (32:4-8). However, when he received the news that Esau was coming with four hundred men, he prepared himself and his household for the worst (32:6). Jacob proceeded to divide his home and hoped to spare his family from a total loss should Esau and his men attack (32:7-8).

In the same way, you might forget God’s promises in a time of trouble; Jacob had forgotten the host of angels that appeared to him along the way (32:1-2). Nevertheless, when he prayed and rehearsed those things the LORD commanded him, he remembered His promise saying, “I will deal well with thee” (32:9). Jacob then cast himself upon God’s mercies and confessed, “10I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands” (32:10).

Jacob understood that should Esau seek vengeance, he would be unable to deliver himself and his family from his brother’s hand. Therefore, Jacob prayed, “Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children” (32:11). He reminded the LORD of His promise, saying, “And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude” (32:12).

An Appeasement (32:13-23)

Hoping to appease his brother’s wrath, Jacob sent gifts ahead of his family (32:9-23). Knowing he would face his brother the next day, Jacob spent the night alone and pondered what the morning would bring him and his family (32:13, 24-32). In the night’s solitude, the LORD appeared to Jacob as a man (a theophany, God appearing in a physical body) and wrestled with his body (“for “Jacob’s thigh was out of joint”) and soul throughout the night (32:24-32).

A New Name (32:27-32) 

Even though his hip was displaced, Jacob wrestled with the LORD until he received assurance of His blessing (32:25-28). Then, the LORD blessed Jacob (whose name meant trickster or schemer) and gave him the name “Israel,” meaning one who has power with God (32:28).

The following morning, Israel, a man transformed by God’s grace and promises, faced his brother. He had spent his life scheming and wrestling with God; however, Jacob was changed after seeing “God face to face” (32:30).  No longer a man that relied on his wit, the painful limp in his stride was a reminder of the night God broke his will (32:30-31). Jacob had come to the end of himself, and the God of his grandfather Abraham, and his father, Isaac, was his God. He was Israel and a new man. Had you seen him, you would know him; for he was a man with a limp whose faith was in the LORD.

Closing thoughts – Friend, are you living the life of Jacob depending on your wits, or are you Israel, one who has seen “God face to face” (32:30)? When Jacob yielded his will to God, he was transformed for he believed His Word and rested in His promises.

Remember, the hurts, sorrows, and disappointments you bear are God’s tools to draw sinners to Himself. You, too, can become Israel by trusting Jesus Christ as your Savior (2 Corinthians 5:17). In the words of A.W. Tozer, “The Lord cannot fully bless a man until He has first conquered him.”

Copyright © 2023 – Travis D. Smith

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Four Guideposts to Knowing God’s Will (Genesis 31)

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Scripture reading – Genesis 31

Note – This devotion is the second of a two-part devotion for today’s Scripture reading (Genesis 30 and 31).

Genesis 31 – Going Home

Jacob’s growing success and wealth provoked jealousy in Laban’s household (31:1). A reflection of His favor, God had so blessed Jacob that Laban’s household was becoming impoverished (31:1b). Jacob also observed a change in Laban’s countenance and that his spirit was no longer “toward him” as it previously had been (31:2).

The LORD confirmed to Jacob that it was time to depart and said, “Return unto the land of thy fathers, and to thy kindred; and I will be with thee” (31:3).

As a summation of today’s lengthy devotion, I suggest you consider four spiritual principles demonstrated in Jacob’s decision to go home. These might serve you well as guideposts to knowing and following God’s will.

Desire is the first guidepost to knowing God’s will. Six years before Genesis 31, Jacob wanted to leave Laban’s household and “go unto [his] own place, and to [his] country” (30:25). Though the timing was not right, the desire was there and would be fulfilled after six years.

Regarding the will of the LORD, and one’s desire, the psalmist wrote, “Delight thyself also in the LORD; and he shall give thee the desires of thine heart. {5} Commit thy way unto the LORD; trust also in him; and he shall bring it to pass” (Psalm 47:4-5). But, of course, it would be unwise to trust solely in the desires and longings of your heart (Jeremiah 17:9-10).

The second guidepost to knowing God’s will was circumstances (31:1-2). Jacob’s relationship with his father-in-law and his sons (his wives’ brothers) was strained and irreparable. They were envious, and Laban’s countenance betrayed his spirit toward Jacob (31:1, 7, 41). The heart of the man was set against Jacob.

A third and essential guidepost to knowing and doing the will of the LORD is His Word! Jacob’s desire to go home and the tense circumstances surrounding his in-laws were undoubtedly a strong motivation to depart. For Jacob, God’s will was confirmed when the LORD spoke to him and said, “Return unto the land of thy fathers, and to thy kindred; and I will be with thee” (31:3). The psalmist observed, “Thy word is a lamp unto my feet, and a light unto my path” (Psalm 119:105). When the LORD spoke to Jacob, he knew it was time to go home.

The fourth and final guidepost for deciding God’s will is wise counsel. Jacob went to his wives and shared his observation that their father’s spirit toward him had changed (31:5-12). He told them how the LORD had commanded him to “arise, get thee out from this land, and return unto the land of thy kindred” (31:13). His wives concurred and said to Jacob, “whatsoever God hath said unto thee, do” (31:16).

Closing thoughts – When making significant life changes, spiritual-minded men and women weigh the four principles we observed in Jacob’s life in Genesis 31. Before you make life-altering decisions, look for the “four guideposts” for determining God’s will.

1) Is your desire for change a righteous one? (Psalm 47:4-5)

2) Have your circumstances changed? (Genesis 31:1-2)

3) Are you looking to God’s Word as your guide? Are you reading, studying, and meditating in God’s Word as you seek to know and follow His will? (Psalm 119:105) Remember, “the steps of a good man are ordered by the LORD” (Psalm 37:23).

4) Have you sought wise and godly counsel in your decision? (Proverbs 11:14; 15:22)

One’s Desire, Circumstances, God’s Word, and Godly Counsel are essential to knowing and pursuing God’s will for your life. Like Jacob, your path in life will have spiritual crossroads, but you can be sure He wants nothing less than His best for you. In the words of Solomon, you can:

“Trust in the LORD with all thine heart; and lean not unto thine own understanding. {6} In all thy ways acknowledge him, and he shall direct thy paths” (Proverbs 3:5-6).

Copyright © 2023 – Travis D. Smith

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Forming the Tribes of Israel: Twelve Sons, Less One (Genesis 30)

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Scripture reading – Genesis 30

Today’s Scripture reading is Genesis 30 and 31, and my devotional will be published in two parts. The first will focus solely on Genesis 30, and the second will be issued on Genesis 31.

Our study in Genesis 29 concluded with God blessing Leah, the lesser favored wife of Jacob (29:31-35). The LORD, ever compassionate, “saw that Leah was hated (despised or shamefully treated)” and “opened [Leah’s]womb: but Rachel was barren” (29:31).

Twelve sons were born to Jacob, and they would become the fathers of the Twelve Tribes of Israel. Leah, Laban’s oldest daughter, became the mother of Jacob’s first four sons: Reuben (29:32), Simeon (29:33), Levi (29:34), and Judah (29:35).

Genesis 30 – Jacob’s Family: Twelve Sons, Less One

Rachel, the beloved wife of Jacob, was barren (a cultural stigma in those days) and jealous of her sister who had borne her husband four sons (30:1a). Provoked by jealousy, Rachel demanded of Jacob, “Give me children, or else I die” (30:1b). Betraying his frustration of living in a home with two unhappy wives, Jacob answered Rachel in anger and said, “Am I in God’s stead, who hath withheld from thee the fruit of the womb?” (30:2).

Rather than trusting the LORD to bless her with a son, Rachel followed cultural norms and demanded Jacob give her children through her maid Bilhah. Choosing to pacify his beloved Rachel (2:23-24), Jacob complied with Rachel’s insistence, further complicating his home’s spiritual and emotional dynamics. As a result, Bilhah, Rachel’s maid, conceived and gave birth to the fifth and sixth sons of Jacob, Dan (30:1-6), and Naphtali (30:7-8).

Fearing she might no longer conceive sons by Jacob (30:9), Leah insisted he raise children by her maid Zilpah. As a result, Zilpah conceived and gave birth to Jacob’s seventh and eighth sons, Gad and Asher (30:9-13). Yet, God once again blessed Leah, and she conceived Jacob’s ninth and tenth sons, Issachar and Zebulun (30:17-20), and a daughter she named Dinah (30:21).

Let’s consider the dynamics in a home that disregarded God’s plan for marriage to be the union of “one flesh.” (i.e., one man and one woman, Genesis 2:24).

Although Leah was the mother of six sons, she was not genuinely content. She longed for something she would never have: to be first in her husband’s affections (30:20). For Rachel; there was a perpetual spirit of jealousy, disappointment, bitterness, and sorrow between her and her sister. Rather than calling upon, waiting, and trusting the LORD to hear and answer her longing for a son, she bargained for mandrakes, a fruit that purportedly contained fertility properties (30:14-16). Two years passed before we read, “God remembered Rachel, and God hearkened to her, and opened her womb. 23And she conceived, and bare a son; and said, God hath taken away my reproach: 24And she called his name Joseph [Jacob’s eleventh son]; and said, The Lord shall add to me another son” (30:22-24). In a later study, Rachel will die giving birth to Jacob’s twelfth son, whom he will name Benjamin, 35:16-19).

With the birth of Joseph, Jacob’s eleventh son, his obligation of servitude to Laban was fulfilled. He had served fourteen years for his marriages to Laban’s daughters (29:20, 30). Finally, Jacob announced his intention to return to his family in Canaan (30:25-26).

Laban, however, ever the sly one, had become a wealthy man and realized God’s special blessing rested on Jacob. He determined to bind Jacob to himself and continue to profit from his presence and labor (30:27-30a). Jacob, however, now the father of eleven sons, and a daughter, reasoned, “the Lord hath blessed [Laban] since my coming: and now when shall I provide for mine own house also?” (30:30)

Nonetheless, Laban constrained Jacob to remain in his household and asked, “What shall I give thee?” (30:31) Jacob, wise to the ways of a deceiver, was unwilling to be indebted to Laban and said, “Thou shalt not give me any thing” (30:31b).

Closing thoughts – Evidencing wisdom and discernment of husbandry and genetics, Jacob suggested that distinctive physical markings on the sheep, goats, and cattle would providentially mark them as his personal property and serve as his wages (30:31-32). Laban agreed, and Jacob continued caring for his father-in-law’s flocks, even as God blessed him, making him rich. Therefore we read that Jacob “increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses” (30:43).

Reflecting the providence and blessings of the LORD, in six years, God took Jacob from serving Laban as a poor hireling shepherd to a man of great wealth.

* A second bonus devotional will be published for Genesis 31.

Copyright © 2023 – Travis D. Smith

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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

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A Nagging Wife, a Hen-pecked Husband, and the Birth of the Arab-Israeli Conflict (Genesis 16)

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Today’s Bible reading brings us to a crisis of faith and a spiritual crossroads in Abram’s (Abraham) life (Genesis 16). Sadly, this passage reveals evidence of how one man’s failure to trust God carried consequences that shadow our world today, 4,000 years after Abram’s sojourn.

Years passed, and Abram’s longing for a son was unmet (Genesis 12:2-3). So he complained to the LORD, “I go childless…to me thou hast given no seed” (15:2-3). God responded to Abram’s complaint and graciously assured him that the offspring of his lineage would one day be in number as the stars of heaven (15:5).

Genesis 16 – “Now Sarai Abram’s wife bare him no children.” (16:1)

Childlessness in Abram and Sarai’s culture was a matter of shame and considered a judgment of God. Children were essential to a family, and their presence in the home was viewed as a testament to God’s love and blessing. If a wife were childless and unable to bear a son, it was the practice in ancient cultures for her to present her maid to bear children to her husband.

Yet, despite God’s promises and assurances, a crisis of faith took hold of Abram’s heart, as his wife Sarai murmured, “Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai” (16:2).

Abram was eighty-six years old (16:16), and Sarai seventy-six, when his faith waned under the pressure of her grumbling (the word “voice” indicates a loud, thundering sound, like the bleating of a flock of sheep, 16:2). Sarai was barren and despondent; contrary to God’s will, she pressed Abram to abandon his faith in God’s promise. Instead, she sought to fulfill God’s promise through the methods of the culture and have a son by proxy through Hagar, her Egyptian maid (16:3).

Foolishly, Abram yielded to Sarai’s plea and went in unto her servant. When Hagar conceived (16:4), instead of the expected joy for which she yearned, both women were at odds with the other provoking jealousy and a perpetual division in the household (16:4). Eventually, Sarai’s unhappy spirit affected every part of her life, until finally she “said unto Abram, My wrong [sin] be upon thee: I have given my maid into thy bosom; and when she saw that she had conceived, I was despised [cursed; contemptible] in her eyes: the LORD judge between me and thee” (16:5).

Sarai’s reasoning reflected an easy escape from taking responsibility for her faithless cultural judgment: she blamed her husband, who was ultimately accountable for family decisions. Sarai even determined that God would see things her way because Abram had taken them to Egypt in the first place. Lacking faith in God’s covenant promise, Abram and Sarai sinned. They failed to trust God, defiled the sanctity of their marriage, and entangled Hagar in an intimate area of their relationship, resulting in a dilemma they could never reverse (16:5).

Refusing to accept any further blame, Abram sought to remove himself from the trouble altogether and allowed Sarai to mistreat Hagar (16:6b). Seeking to escape Sarai’s harshness, Hagar fled south into the desert (16:6b), and stopped at “Shur,” a region on the border of northeastern Egypt (16:7). There, we read, “the angel of the LORD found [Hagar]” and said to her, “Return to thy mistress, and submit [humble; be the lesser] thyself under her hands” (16:9), and “I will multiply thy seed exceedingly, that it shall not be numbered [counted] for multitude [abundance; i.e., too great to be counted]” (16:10).

“And the angel of the LORD said [commanded] unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael [lit, God will hear]; because the LORD hath heard thy affliction” (16:10-11). (Note, Genesis 16:7 is the first mention of the “angel of the LORD” in Scripture, and I believe it was a theophany, a pre-incarnate appearance of Jesus Christ.)

Ishmael was the forefather of the Ishmaelites and a branch of today’s Arabic people. His ancestors have been nomads of the desert for four millennia.

Closing thoughts – The nature and character of Ishmael and his progeny were described as “a wild man [lit. “wild donkey”]; his hand [power; strength] will be against every man [i.e., a man of hostility], and every man’s hand against him; and he shall dwell in the presence of all his brethren” (16:12).

In that statement, we find the nature and cause of today’s conflict in the Middle East. The Jews and those identifying Abraham and Ishmael as their forefathers are perpetual enemies.

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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What is Man? (Job 40; Job 41)

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Scripture reading – Job 40-41

A note from the shepherd: Today’s devotional is the second to the last in our study of the Book of Job. I congratulate you for completing a difficult journey. Indeed, one of the great disciplines of a chronological reading schedule is it disciplines us to consider subjects that are not appealing. Certainly, a study of troubles, trials, sickness, sorrows, and death is unattractive, but necessary. I trust a study of Job’s life has challenged each of us to accept life in this sin-cursed world will be characterized by times of sorrow, as well as fleeting times of joy.

Job 40

Today’s Scripture reading (Job 40-41) is a continuance of the Lord’s discourse with Job. Perhaps God’s question to Job is one He has brought to you and me.  Ultimately, it is the question of authority. The Lord asked Job: “Shall he that contendeth [strives with] with the Almighty [Shaddai] instruct him? He that reproveth God, let him answer it” (40:2).

Frightened by the reality of God’s majesty, power, and sovereignty, Job saw himself for what he was as a man, and replied: “Behold, I am vile [cursed]; what shall I answer thee? I will lay mine hand upon my mouth [have nothing to say]. 5  Once have I spoken; but I will not answer: yea, twice; but I will proceed no further” (Job 40:4-5).

Humbled by the presence of God, Job yielded to the LORD. He no longer attempted to justify himself, and had nothing more to say.

Then, the LORD questioned, “8Wilt thou also disannul [dispute] my judgment? Wilt thou condemn me, that thou mayest be [i.e., appear to be] righteous?” (40:8) Will you dare to question the ways of the LORD (40:6-14)? Will you challenge My majesty? (40:10)

To demonstrate His power, and sovereignty over nature, God proved His dominion over creation with two great beasts that roamed the earth in Job’s day: The behemoth (40:15-24), and the leviathan (41:1-34).

The Behemoth, and God’s Sovereignty Over Nature (Job 40:15-24)

The identity of the “behemoth” (40:15) is uncertain; however, the prevailing opinion among scholars is he was either a hippopotamus, elephant, or water buffalo. I am, however, of the opinion the behemoth may be an extinct beast. Perhaps a great dinosaur that roamed the earth following the flood.

Physical characteristics of the behemoth (40:15-24)

The behemoth was a vegetarian, for we read, “he eateth grass as an ox” (40:15b). He was a powerful beast, with great “strength…in his loins [hips, and] …his belly” (40:16). The movement of his tail, described “like a cedar” (40:17a), was like the movement and swaying of a cedar tree.

The description of the behemoth continued in Job 40:18-24. His bones were like brass and iron (40:18). He had a voracious appetite for mountain pastures (40:20), and when he quenched his thirst it was as though he “drinketh up a river” (40:23). The behemoth was described as “the chief [greatest] of the ways [works; creatures] of God,” and yet the Creator had power over him and could “make his sword to approach unto him” (40:19).

Before we consider the question, “What did all this mean to Job, and why should it matter to us?”, let us ponder another great beast…the Leviathan.

Job 41 – The Leviathan, and God’s Sovereignty Over Nature

The LORD invited Job to consider a second great beast, the “leviathan” (41:1). Once again, the identity of this great beast is uncertain; however, scholars suggest it might have been a giant saltwater crocodile, one that is probably extinct today. Whatever its identity, the analogy between the “behemoth” (Job 40) and leviathan was meant to draw Job to conclude he was foolish to question his Creator. After all, man paled in size and strength to the majestic leviathan God created (41:1-9).

Job was asked to ponder if a man could tame a leviathan? Of course, the implication was absolutely not; therefore, what right did Job have to question or stand before God (41:10-33).  We read how the leviathan “beholdeth all high things [for no man is his master]: He is a king over all the children of pride [and retreats from none]” (41:34).

Closing thoughts – Having considered the beauty and majesty of God’s creation, and the great creatures over whom He reigns supreme, we must ask, “What is man?” 

Job 7:17 – “What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him?”

Job 15:14 – “What is man, that he should be clean? and he which is born of a woman, that he should be righteous?”

Psalm 8:4 – “What is man, that thou art mindful of him? and the son of man, that thou visitest him?”

Psalm 144:3 – “LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him!”

Hebrews 2:6a – “What is man, that thou art mindful of him? or the son of man, that thou visitest him?”

Man is an eternal soul, and was created in the likeness and image of God (Genesis 1:27; 2:7, 18-20). Because of sin, we are physically feeble, sinners by nature (Romans 3:10, 23), and bearing the weight and curse of sin (Romans 6:23). Yet, in spite of our sins and failures, God loved us and demonstrated His love “in that while we were yet sinners, Christ died for us” (Romans 5:8).

God is our Creator. He is majestic in His glory, and sovereign of His creation. The LORD is omnipotent, holy, just, and forgiving. Yet, He is willing to save all who come to Him by faith (Ephesians 2:8-9), and accept His offer of salvation through Jesus Christ (John 3:16; 1 John 5:13).

Hebrews 2:9 – “9But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that He by the grace of God should taste death for every man.”

Is He your Savior? If so, have you given Him authority over your life?

Copyright © 2023 – Travis D. Smith

* 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). You may also email your request to HeartofAShepherdInc@gmail.com

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Don’t Trifle with God! (Job 37)

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Scripture reading – Job 37

Job 37 brings us to the final chapter in Elihu’s protracted admonition of Job. Like his other friends, the younger Elihu suggested Job’s troubles had come because he had provoked the wrath of God. Humiliated by his sorrows, and troubled by friends who showed him no pity, Job remained silent throughout Elihu’s indictment.

Consider the Majesty of God Displayed in Creation (Job 37:1-5)

Speaking figuratively, Elihu encouraged Job to “hear attentively the noise [rumbling] of [God’s] voice, and the sound that goeth out of his mouth. 3He [God] directeth it [the thunder] under the whole heaven, And his lightning unto the ends of the earth” (37:2-3). Elihu observed, the sound of thunder was the voice of God, and He “thundereth marvellously with his voice; Great things doeth he, which we cannot comprehend” (37:5).

God is the Director of the Snow, Ice, Rains, and Wind (Job 37:6-13)

Not only is the majesty of God displayed in thunderstorms, but in them He displays His power and authority over nature. The LORD guides the snow, ice, rain, and winds where He wills. He controls winter weather, and sends spring showers (37:6). He is able to stop all human activity with a storm, and “He sealeth up the hand of every man; that all may know His work” (37:7a).

Speaking allegorically, Elihu suggested frost was “the breath of God” (37:10), and the clouds a reminder of His presence and providence (37:11). The movement of storms and winds accomplish God’s will, and “do whatsoever He commandeth them upon the face of the world in the earth” (37:12b). Some storms come as a manifestation of divine judgment (“correction”), and others as an expression of God’s mercy (37:13).

Elihu’s Parting Admonition: No Man Dare Judge Divine Providence (Job 37:14-20)

After he illustrated the nature and power of God in His creation, Elihu challenged: “Hearken [Listen] unto this, O Job: Stand still, and consider the wondrous works of God” (37:14). Man cannot know why God sends the lightning, nor why He distributes the clouds as He does (37:15-16). Irrespective of a man’s attempt to control nature, he is nothing for God orders nature, and spreads out the sky as He wills. The sky above is like a metal mirror, displaying the glory of God (37:18; Psalm 19:1).

Earlier, Job had complained, if he were he given opportunity, he would ask God to explain the reason for all he suffered (Job 13:8, 18-22). Therefore, Elihu, having described the majesty of God revealed in His creation, remembered Job’s complaint, and challenged him, “19Teach us what we shall say unto Him; For we cannot order our speech by reason of darkness” (37:19). In other words, Elihu suggested, should any man be so foolish as to question God’s providence, “surely he [would] be swallowed up” and destroyed by Him (37:20).

Closing thoughts – The Majesty of Almighty God (Job 37:21-24)

Some scholars suggest, as Elihu concluded his speech, he saw and felt an unusual stirring in nature, a “a bright light…in the clouds,” and a rising wind coming out of the north (37:21-22).

Elihu observed, no man can measure, define, or find El Shaddai, “the Almighty” (37:23). God is all powerful, and just, and “He will not afflict” or oppress for the purpose of doing evil (37:23b). He is Sovereign, and to be feared and revered (37:24a). The LORD respects no man who thinks himself wise (37:24).

Seeing the approach of a great storm, Elihu and Job’s friends fell silent. Even Job, who boasted he would have a word with God, did not speak. It was “then the LORD answered Job out of the whirlwind” (38:1).

Our next devotional study will consider God’s counsel to Job and his “friends” (Job 38-41). For now, let’s conclude with a warning from LORD:

Matthew 10:28 – 28And fear not them which kill the body, but are not able to kill the soul: but rather fear Him [the LORD] which is able to destroy both soul and body in hell.

Copyright © 2023 – Travis D. Smith

* 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). You may also email your request to HeartofAShepherdInc@gmail.com

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The God of the Scriptures is Just, Merciful, Gracious, and Good (Job 35; Job 36)

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Scripture reading – Job 35; Job 36

Elihu, the fourth and youngest of Job’s friends, began lecturing him in chapter 32, and his denunciation continued to chapter 37. Our devotional continues with today’s Scripture reading, Job 35 and 36.

Job 35 – Elihu’s charged Job with three libelous accusations.

The first, that Job misrepresented spiritual piety as unprofitable (35:1-8). In fact, Elihu suggested he had implied his “righteousness [was] more than God’s” (35:2). Of course, Job had not expressed such an outrageous claim. Elihu’s judgment was flawed, for he supposed Job’s statement of innocence was a declaration of sinlessness (35:3-8).

A second inflammatory, judgmental statement was Elihu’s suggestion Job was motivated to pray, not out of a desire to draw nigh to God, but because he sought relief from his sorrows and afflictions (35:9-13).

Now, Job had complained he did not understand the cause of his plight, and had confessed he despaired of ever again enjoying God’s favor (35:14). Elihu, however, condemned Job, saying he was guilty of opening “his mouth in vain…[and multiplying his] words without knowledge” (35:15-16). Stated simply, in Elihu’s opinion, Job said a lot, but failed to humble himself before God.

Job 36 – Elihu’s Proposal to “Speak on God’s Behalf”

Continuing to evidence youthful zeal without wisdom, Elihu proposed to “speak on God’s behalf” (36:2), and impart uncommon “knowledge” (36:3). He confessed God “is perfect in knowledge,” and promised his words would be true (36:4a). He assured his small audience, he would say only what the LORD would have him speak (36:4b).

Elihu then returned to a rationale that was espoused by Job’s friends. He declared God was just, and always rewards men according to their works (36:5-15). He testified, “God is mighty… in strength and wisdom” (36:5), and declared He “preserveth [prolongs] not the life of the wicked: But giveth right [justice] to the poor” (36:6). In that statement, Elihu failed to make allowance for God’s grace and mercies.

He did not acknowledge the LORD is “longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). In fact, the LORD not only prolongs the life of the wicked, He graciously provides them opportunity to repent of their sins. (Another misrepresentation of Elihu was a suggestion the poor always receive the justice they are due in this earthly life (Job 36:6b).

Elihu proposed “hypocrites in heart heap up wrath…They die in their youth” (36:13-14a). In a perfect, sinless world, less God’s grace, that statement would stand as just, for there are many instances when wicked men die young. Nevertheless, it is also true the LORD is patient, and His grace is freely-offered to the worst of sinners.

Elihu also suggested Job’s sorrows had come upon him owing to his pride. He implored Job to humble himself and repent, assuring God would give him a “table…full of fatness [rich foods]” (36:16). Should Job refuse to repent, Elihu warned, the “judgment of the wicked” had befallen him (36:17), and no amount of riches would deliver him (36:18-19).

Job 36 concluded with Elihu attempting to inspire Job to concede the sovereignty and omnipotence of God (36:22-33); and that the LORD is supreme, and “exalteth” (sets up) whom He pleases (36:22a). He is omniscient, and no man can teach Him (36:22b). He is perfect, and none dare accuse Him of “iniquity” or wrong doing (36:23b). Then, Elihu invited Job to consider the greatness of the LORD displayed in creation (36:24-25; Psalm 19:1).

Closing thoughts – God is eternal, and “the number of His years [cannot] be searched out” (36:26b). His power and wisdom sustain His creation, and He even determines where the clouds drop their moisture (36:27-28). The clouds that a canopy, and shelter man from the sun (36:29-30), bring judgment on the earth in the flood, and bear life-giving water which “giveth meat [food] in abundance” (36:31). Contrary to Elihu’s assertions, God is not only just, He is gracious, merciful, and kind, for He “sendeth rain on the just and on the unjust” (Matthew 5:45).

In light of Elihu’s youthful, hypocritical zeal, I close with a quote attributed to Theodore Roosevelt, the 26thpresident of the United States:

“No one cares how much you know until they know how much you care!”

Copyright © 2023 – Travis D. Smith

* 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). You may also email your request to HeartofAShepherdInc@gmail.com

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Elihu: An Exhibition in Youthful Zeal (Job 32)

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Scripture reading – Job 32

Job 31 recorded Job’s final reply to the allegation that his troubles were those prescribed to wicked men. When Job finished his retort, his friends were silent, and “ceased to answer Job, because he was righteous in his own eyes” (32:1). In chapter 32, we learned there was a younger man who had listened to the dispute between Job and his friends.

“Elihu the son of Barachel the Buzite, of the kindred of Ram” (32:2b), had deferred to his elders. Finally, the silence of Job’s “friends” stirred him to no longer hold his tongue. Exhibiting the zeal of youth, he confessed he was stirred to indignation, not only by Job, whom he observed, “justified himself rather than God” (32:2c), but “also against his three friends…because they had found no answer, and yet had condemned Job” (32:3).

Seeing the conversation between Job and his friends ended with no resolution, Elihu determined he would no longer be silent (32:4-8). He observed a profound and enduring truth: “Great men are not always wise: Neither do the aged understand judgment” (32:9). Then, he demanded his elders would listen and weigh his opinion in the matter of Job and his afflictions (32:10).

Elihu’s words were lofty, but his spirit was negative (32:12). Though young, he boasted he had discernment in the matter of Job’s afflictions that was not yet expressed (32:14-17). Elihu spoke allegorically in terms every man would understand. His enthusiasm, coupled with likening his spirit to a new wine skin that was ready to burst (32:18-19), resulted in boasting when he proclaimed, “For I am full of matter [words], The spirit within me constraineth [compels] me. 19Behold, my belly is as wine which hath no vent; It is ready to burst like new bottles” (Job 32:18–19).

Unable to contain himself any longer, Elihu asserted: “20I will speak, that I may be refreshed [relieved]: I will open my lips and answer. 21Let me not, I pray you, accept [favor] any man’s person, Neither let me give flattering titles unto man. 22For I know not to give flattering titles [puff up others]; In so doing my maker [Creator] would soon take me away [seize by force]” (Job 32:20–22).

Though the youngest of the men, Elihu’s youthful zeal demanded a hearing. Although young, he was wise in much he observed. He then began a monologue of judgment and condemnation that would last for six of the remaining chapters in the Book of Job. Yet, as we will see, when the LORD addressed the contention between Job and his “friends,” He will disregard everything Elihu said.

Closing thoughts – Elihu’s assessment was correct when he said, old age is not indicative of spiritual maturity, wisdom, or understanding. However, let us also observe how religious zeal, without godly wisdom and understanding is injurious. I close with Solomon’s challenge that all believers would be wise to heed:

Proverbs 4:7 – “7Wisdom is the principal thing; therefore get wisdom: And with all thy getting get understanding.”

Copyright © 2023 – Travis D. Smith

* 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). You may also email your request to HeartofAShepherdInc@gmail.com

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Singing the Desert Blues (Job 30-31)

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Scripture reading – Job 30-31

Our previous devotional found Job recalling the way life used to be (Job 29). He had enjoyed the blessings of God’s favor, as well as the esteem from family, friends, and fellow citizens. In former years, young men shied from his company, while elders stood in his presence (29:8). His counsel was valued (29:7-17), and he supposed he might forever be the benefactor of God’s grace (29:18-23). Of course, those were the “good old days,” before Job experienced catastrophic losses and afflictions.

Job 30

Disdained by Lesser Men (30:1-14)

Job’s circumstances were now changed, and instead of esteem, he was mocked by lesser men (30:1-14). They were young men, whose fathers he would not have entrusted with the care of sheep dogs. Those men openly disdained Job (30:1). They were slothful, and Job loathed them (30:2-4). They were “children of fools” (30:8), who sang ballads deriding his afflictions (30:9). They spat in his face (30:10), and Job’s sorrows (30:11) served as a “righteous reason” for them to treat him spitefully (30:12-13).

Wrecked by Physical Disease (30:16-18)

Grief took hold of Job (30:16), as the toll and pain of his afflictions pierced him to the bone (30:17a). His muscles ached (“my sinews take no rest”) beneath his skin, while open oozing sores exposed the extent of the infection above. Job felt as though his flesh had been exchanged – that he had swapped healthy flesh for loathsome (30:17b-18). He was well-nigh hopeless, and felt God opposed him. When he prayed, it seemed God refused to hear his cry for pity and compassion (30:19-20). He had come to a place he accused the LORD of cruelty (30:21), and felt abandoned (30:22-24).

Job complained, for the compassion he formerly extended to others was forgotten, and it seemed his good deeds were rewarded with evil (30:25-26). He moaned and groaned (30:27-30), and in the words of the late preacher J. Vernon McGee, sang “The Desert Blues” (30:31).

Job 31 – Job’s Finale and Defense

Job 31 recorded the conclusion of Job’s deposition of his righteousness, and his assertion of innocence. I invite you to consider eleven virtues stated by Job in his defense.

Personal chastity is the first virtue. Declaring he was not guilty of lusts, Job stated, “I made a covenant [vow; agreement] with mine eyes; Why then should I think [i.e., lust after] upon a maid?” (31:1)

The second virtue suggested was an assertion of innocence. Though his “friends” accused him of lies and deceit, Job demanded he be “weighed in an even balance.” He believed God would find him a man of integrity (31:5-6).

Job’s commitment to purity and uprightness was his third virtue. He declared his hands were clean of wrongdoing. In fact, he suggested, should a stain be found on his life and character, he would relinquish the fruits of his labor (31:7-8).

Marital fidelity was the fourth virtue claimed by Job. He professed he was innocent of adultery (31:9-12).

A fifth virtue was a claim to have been a faithful master, and a kind employer. Believing all men are created in the image and likeness of God, Job believed he was no better than his servants. He understood God was Creator of both the servant and his master (31:13-15).

Sixthly, Job declared he had been charitable to the poor, widows, and fatherless (31:16-20). His friends accused him of being an oppressor and abuser of the less fortunate. Job, however, wished his arm would fall from his body, had he taken advantage of the less fortunate (31:21-22).

Closing thoughts (31:23-40) – In quick order, consider five remaining virtues claimed by Job as evidence of his righteous character. While he lived in the midst of an idolatrous people, Job declared he was innocent of idolatry, for his faith and trust were in God alone (31:23-28).

He had been kind to his enemies, and never took satisfaction in their misfortunes (31:29-30). He was a man given to hospitality, and known for generosity to strangers (31:31-32). Unlike Adam, the first man who sinned and sought to hide his transgressions from God (31:33), Job declared he was innocent of hypocrisy, hiding no secret sins (31:33-37). Finally, Job stated he was honest in business (31:38-40). He had not leased another man’s field, and failed to pay him what was owed when harvest time came.

Job’s longest speech concluded (Job 31:40) with him being like most men: He boasted his virtues, but was blinded by pride, and unable or unwilling to see his flaws.

* Note – Our next devotion (Job 32) will introduce Elihu, a fourth “friend” of Job’s. His youthful zeal will heap upon Job sorrow upon sorrows.

Copyright © 2023 – Travis D. Smith

* 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). You may also email your request to HeartofAShepherdInc@gmail.com

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Mailing Address:
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You can email HeartofAShepherdInc@gmail.com for more information on this daily devotional ministry.