Tag Archives: Homosexuality

“Moral Degeneracy, and Civil War” (Judges 20) – A Bonus Father’s Day Devotional Post

Scripture reading – Judges 20

Happy Father’s Day to fathers who follow http://www.HeartofAShepherd.com. Today’s Scripture reading is Ruth 1-2; however, I decided to post a bonus devotional from Judges 20. This passage was the subject of my Father’s Day message to Hillsdale Baptist Church, Tampa, FL. A recording of that sermon will be posted on Monday on my GabTV Channel

The Levite’s brutal actions, cutting the battered, and lifeless body of his concubine into twelve pieces, and sending them to the tribes, had the desired effect (19:29). The children of Israel were stirred and challenged to deliberate the deed that had been done, and speak to it (19:30). In the absence of a judge, ruler, or king (19:1), the elders of the tribes sent a summons for the children of Israel to gather “together as one man, from Dan [the northernmost tribe in Israel] even to Beer-sheba [the southernmost town in Canaan], with the land of Gilead[the tribes on the east side of the Jordan], unto the Lord in Mizpeh [probably a military outpost]” (20:1-2).

“Four hundred thousand footmen that drew sword,” gathered from “all the tribes of Israel, [and] presented themselves in the assembly of the people of God” (20:2). Though the tribe of Benjamin had heard how the tribes of Israel had gathered at Mizpeh, and was perhaps summoned, there was no man sent to represent the tribe in the matter.

A Plea for Justice (20:3-7)

The Levite, whose wife had been slain in Gibeah, was summoned by the tribal leaders, and questioned: “Tell us, how was this wickedness?” (20:3) The Levite then proceeded to give testimony of the horrific events that had taken place at Gibeah, and how he and his concubine had come to lodge there (20:4). He described how the house in which he sheltered was “beset…round about,” and the men of Gibeah would have slain him, and assaulted his concubine, leaving her dead (20:5).

He described how he had taken the body of his concubine, “and cut her in pieces, and sent her throughout all the country…for they [the men of Gibeah, and Benjamin] had “committed lewdness [wickedness; evil] and folly[disgrace] in Israel” (20:6). The Levite then appealed to all Israel, “give here your advice and counsel” (20:7).

A Resolution to Exact Judgment (20:8-11)

All Israel was moved by the Levite’s testimony (20:8), and it was decided that judgment should not be delayed in the matter (20:8), and the men of Gibeah would answer for their evil deeds (20:9).

Men were chosen to search out provisions for the thousands of men who were prepared to go up against Gibeah, and deal with them “according to all the folly that they have wrought in Israel” (20:10). “All the men of Israel were gathered against the city [Gibeah], knit together as one man” (20:11).

Judgment, and the Punishment of the Men of Gibeah (20:12-19)

The elders of Israel sent messengers throughout the tribe of Benjamin, and they enquired, “What wickedness is this that is done among you?” (20:12). The messengers demanded, that “the children of Belial, which are in Gibeah,” (those ungodly, immoral men), be purged from their tribe, “that we may put them to death, and put away evil from Israel” (20:13).

In spite of the gross wickedness committed by the men of Gibeah, “the children of Benjamin would not hearken to the voice of their brethren the children of Israel[and they] gathered themselves together out of the cities unto Gibeah, to go out to battle against the children of Israel” (20:13-14). Benjamin made the decision to tolerate, and protect the sexual deviancy of Gibeah, and gathered “out of the cities twenty and six thousand men that drew sword, beside the inhabitants of Gibeah, which were numbered seven hundred chosen men” (20:15).

The children of Israel found themselves at a spiritual crossroads. (20:17-20)

Defy the law of God, and tolerate the wickedness that brought His judgment upon Sodom and Gomorrah (Genesis 19), or confront the sin in its midst, and go to war with “four hundred thousand men that drew sword” (20:17).

Israel chose the LORD’S side, and “went up to the house of God [not the Tabernacle, but “Bethel”], and asked counsel of God, and said, Which of us shall go up first to the battle against the children of Benjamin? And the Lord said, Judah shall go up first” (20:18). The next day, “Israel rose up in the morning, and encamped against Gibeah. 20And the men of Israel went out to battle against Benjamin; and the men of Israel put themselves in array to fight against them at Gibeah” (20:19-20).

The men of Benjamin came out of Gibeah, and won the first day’s battle, killing “twenty and two thousand men” of Israel (20:21). Although twenty-two thousand men had died, Israel’s men stirred themselves to prepare for the second battle (20:22), and wept before the LORD that same evening, “and asked counsel of the Lord, saying, Shall I go up again to battle against the children of Benjamin my brother? And the Lord said, Go up against him” (20:23).

On the second day, the army of Israel came near Gibeah, and the men of Benjamin once again rushed upon them, and eighteen thousand soldiers of Israel were slain (20:25). Israel retreated, and went up to Bethel, “and sat there before the Lord, and fasted that day until even, and offered burnt offerings and peace offerings before the Lord. 27And the children of Israel inquired of the Lord, (for the ark of the covenant of God was there in those days” (having been relocated to Bethel from Shiloh, perhaps for the battle, 20:26-27). “Phinehas, the son of Eleazar, the son of Aaron” was the high priest,” enquired of the LORD for Israel, “Shall I yet again go out to battle against the children of Benjamin my brother, or shall I cease?” (20:28) The LORD assured Israel, “Go up; for to morrow I will deliver them into thine hand” (20:28).

With the assurance the LORD was with them, Israel “set liers in wait,” men who would ambush the soldiers of Benjamin when they gave chase out of Gibeah (20:29). On the third day of the battle, the men of Benjamin rushed out of the city as before, not knowing there were soldiers of Israel lying in wait to attack the city (20:29-30). Israel’s soldiers retreated, thus drawing the men of Benjamin away from the city (20:32). As Benjamin pursued Israel, ten thousand men of Israel overran the city of Gibeah (20:33-34). With the LORD on their side, Israel “destroyed of the Benjamites that day twenty and five thousand and an hundred men” (20:35).

When they saw the flames and smoke rising over Gibeah, the men of Benjamin realized “that evil was come upon them. 42Therefore they turned their backs before the men of Israel unto the way of the wilderness; but the battle overtook them; and them [other citizens of Benjamin] which came out of the cities they [Israel] destroyed in the midst of them” (20:41-42).

When the day’s battle was finished, Israel had killed all the people of Benjamin, burned their cities, and killed their beasts (20:42). There remained only six hundred men of Benjamin, who had fled and found safety “in the rock Rimmon four months” (20:47).

The tribe of Benjamin had tolerated, and protected the sodomite sins of Gibeah, and the toll of that decision brought the tribe nearly to extinction. Benjamin was decimated, and only six hundred men remained alive (20:47-48).

The final chapter in our study of the Book of Judges will find Israel bewailing all that had come to pass in Israel (21:1-3).

Copyright 2021 – Travis D. Smith

“Reject God’s Law, and Man Will Do That Which Is Right In His Own Eyes” (Judges 21)

Scripture reading – Judges 21

Today’s Scripture marks the conclusion of our study in the Book of Judges. The era known as the “Judges,” began with the death of Joshua (Judges 1), and concluded with the death of Samson (Judges 16). As I mentioned in an earlier commentary, it is my opinion that the events in Judges 17-21, fall chronologically between the death of Joshua, and the appointment of Othniel (Judges 3:9-10), as the first judge in Israel.

Judges 21 concludes the time when judges ruled in Israel, and soon after the love story of Ruth and Boaz (Ruth 1-4), we will see the prophet Samuel step onto the stage of Israel’s history. As Samuel begins ministering in Israel, the tribes will come to demand a king to rule over the nation. Remember, it was God’s will to rule His people as the benevolent King of Israel, and His Law and Commandments serve as their guide. Yet, Samuel will anoint Saul to be king, and following him the LORD will establish the Davidic lineage through whom Jesus Christ will be born the rightful heir to the throne of Israel (Matthew 1:1).

Judges 21 – A Crisis in Israel

Though victorious, the tribes of Israel were broken over the sin and wickedness that had taken hold in the land, and left one of the twelve tribes nearly destroyed (21:2-6). The tribe of Benjamin was decimated by its battle with the children of Israel (Judges 20), and the sin of that tribe had been so dreadful, “the men of Israel had sworn in Mizpeh [most likely a military outpost], saying, There shall not any of us give his daughter unto Benjamin to wife” (21:1).

Though bound by their oath, the people sought the LORD, wept (21:2), “and said, O Lord God of Israel, why is this come to pass in Israel, that there should be to day one tribe lacking in Israel?” (21:3). Israel lamented the devastation of Benjamin’s population, as a judgment for the sins of Gibeah. The thought that one of the twelve tribes would cease to exist, and be cut off forever was surely beyond the demands of the Law. And so the people went up to Bethel, “the house of God,” and they “built there an altar, and offered burnt offerings and peace offerings” (21:4).

A Resolution to Seek Wives for the Tribe of Benjamin (21:5-7)

A survey was taken, and the question asked, what tribes in Israel had failed to go up to Mizpeh, and therefore not vowed that their daughters would not marry any man of the tribe of Benjamin? (21:4) Any who had failed to join Israel at Mizpeh, and meet the LORD there, were to be put to death (21:5). It was decided that the virgin daughters of any who had failed to come to Mizpeh would become the wives of the men of Benjamin who had survived the battle, and retreated to “the rock of Rimmon” (20:47-48; 21:5-7).

Attendance was taken, and it was discovered that no man of Jabesh-gilead had come to Mizpeh (21:8-9). Israel then sent “twelve thousand men of the valiantest, and commanded them, saying, Go and smite the inhabitants of Jabesh-gilead with the edge of the sword, with the women and the children” (21:10). All the inhabitants of Jabesh-gilead were killed, but “four hundred young virgins [were spared], that had known no man by lying with any male: and they brought them unto the camp to Shiloh, which is in the land of Canaan” (21:12).

Messengers carried a word of peace to Benjamin, and the six hundred survivors of the tribe of Benjamin, came to Israel and were given “wives which they had saved alive of the women of Jabesh-gilead: and yet so they sufficed them not [there were six hundred Benjamites, but only four hundred virgins of Jabesh-gilead]” (21:14). The people then contemplated what more could be done to give wives to the men of Benjamin, for they had sworn an oath not to give them their daughters (21:15-18).

Catch a Wife, and Flee (21:19-23)

A decision was made, and an invitation given to the men of Benjamin who did not have a wife, to go up to Shiloh for an annual feast (either the feast of the Tabernacles, or the Passover, 21:19). The Benjamites were instructed to lie in wait in the vineyard, and when the virgin “daughters of Shiloh come out to dance in dances” (21:20), they were to “catch you every man his wife of the daughters of Shiloh, and go to the land of Benjamin” (21:21). Should the virgins’ fathers protest, the leaders of Israel assured the men of Benjamin, they would intercede for them (21:22). And so, Benjamin returned to their territory, claimed their inheritance, and began to rebuild their cities (21:23). With the future of Benjamin assured, the children of Israel returned to their land and families (21:24).

I close with a reminder of what becomes of a nation when men refuse to hear, and heed God’s Law and Commandments:  “Every man [will do] that which [is] right in his own eyes.” (Judges 21:25b)

Does that statement not describe our day?

Copyright 2021 – Travis D. Smith

“Lawlessness Breeds Moral Degeneracy” (Judges 19-20)

Scripture reading – Judges 19-20

A familiar refrain in the latter chapters of the Book of Judges is: “It came to pass in those days, when there was no king in Israel” (19:1).

Consider the question, “When was there no king [literally, no ruler or judge] in Israel?” The answer gives us a different perspective for the events recorded in today’s Scripture reading. I believe Judges 17-21 falls chronologically between the death of Joshua (Joshua 24:29-33, Judges 1:1-2:15), and the beginning of the era of the judges (Judges 2:16), when “the Spirit of the LORD came upon [Othniel], and he judged Israel” (3:8-10).

A contemporary application: The tragic events that occur in today’s Scripture reading, Judges 19-20, are a reflection of the lawlessness, and moral degeneracy of a society when men reject the Law of the LORD, and His Commandments.

Lesson: When spiritual leaders fail to preach, and teach the Word of God, they not only fail the LORD, they fail their families, community, and nation. Consider with me a time of lawlessness, much like our day, “when there was no king [no judge, no ruler] in Israel” (19:1).

Judges 19 – The Levite, and His Unfaithful Concubine

A man of the priestly tribe of Levi, passed through Mount Ephraim (near the place where the Tabernacle was located), and took to wife “a concubine out of Beth-lehem-judah [Bethlehem of Judah]” (19:1). The woman was most likely a concubine, because she had come to the marriage without a dowry. She would have been considered a lesser wife, and her children would have had no right of inheritance.

Tragically, the Levite’s concubine played the harlot, and left the Levite and returned to her father’s house (19:2). Four months passed, and the Levite and his servant, determined to travel to Bethlehem, and with kind words, endeavor to “bring her again” to his home (19:3). The concubine’s father rejoiced when the Levite came to claim his daughter (19:3). The man pressed upon his son-in-law to accept his invitation to continue in his home, and “he abode with him three days: so they did eat and drink, and lodged there” (19:4).

For four days, the Levite, his concubine, and servant continued with his father-in-law, and on the fifth day, though the father protested, the Levite set out on his journey to Shiloh (where the Tabernacle was located, 19:18). Because the hour was late, the servant pressed the Levite to stay the night near “Jebus” (ancient Jerusalem, 19:10-11). The Levite, however, refused to spend the night in Jerusalem, for it was occupied by Jebusites, and not the children of Israel. Instead, they made their way to Gibeah, a city occupied by the tribe of Benjamin, and arrived in the city as “the sun went down upon them” (19:14).

The Tragedy of Depravity in Gibeah

Contrary to the Law’s injunction to show compassion to the sojourner, no man of Gibeah offered the Levite, and his concubine provision or lodging for the night, and he settled to spend the night in the city street (19:15). An old man, however, whose birthplace was Mount Ephraim, resided in Gibeah, and spied the Levite and his company. The old man offered them lodging for the night (19:16-20), and though the Levite resisted his invitation, he pressed upon him, saying, “lodge not in the street” (19:20).

The old man was entertaining his guests, when “the men of the city, certain sons of Belial [wicked, immoral men], beset the house round about, and beat at the door, and spake to the master of the house, the old man, saying, Bring forth the man that came into thine house, that we may know him” (19:22).

Like Lot, who found his household beset by the wicked men of Sodom (Genesis 19:4-9), the old man’s endeavor to reason with the sodomites of Gibeah proved futile (19:23). Though he defined their passions as wickedness, and folly (19:23), their immoral desire, and lust would not be assuaged. Following the manner of Lot, and to save the Levite from the violence of the mob, the old man offered his virgin daughter, and the Levite’s concubine to “do with them what seemeth good unto you” (19:24). Even that shameless attempt to pacify the lusts of the sodomites failed, and did not deter them from their debased objective (19:24).

Tragically, choosing to save himself, and his host from the degenerate mob, the Levite thrust his concubine out of the house. The men of Gibeah raped, and “abused her all the night until the morning: and when the day began to spring, they let her go” (19:25), and retreated to their households (19:26).

What a hideous thought, that a man would give his wife to a mob to be abused, while he sheltered in the security of a household! Nevertheless, we read, the Levite “rose up in the morning, and opened the doors of the house, and went out to go his way: and, behold, the woman his concubine was fallen down at the door of the house, and her hands were upon the threshold” (19:25).

Can you picture this tragic moment? With a callousness that defies love, the Levite opened the door, not to search for his wife, but to go on his journey (19:27). He knew the violence of the Sodomite culture, and what she would have suffered, and no doubt believed she would be dead. Instead, she had made her way to the threshold of the house; battered, bruised, bleeding, and demeaned, she found the door closed to her cries, and died (19:27).

What manner of man would give his beloved to suffer, and himself be spared? The same who would fail to stoop, and caress her, and say, “Up, and let us be going” (19:28). The abused woman did not stir, and she did not answer. Her life was gone, her soul departed. She had died from the violence of the mob that had made her the object of their lusts. Taking up her lifeless body from the threshold, the Levite placed her upon his donkey, and went to his house (19:28).

Remembering there was no king, judge, or ruler in Israel, the Levite had no place to appeal for justice.

The city of Gibeah, and the tribe of Benjamin had sheltered, and tolerated a great evil in their land, and the Levite determined to appeal to all Israel for justice. He “took a knife, and laid hold on his concubine, and divided her, together with her bones, into twelve pieces, and sent her [body parts] into all the coasts [boundaries, tribes] of Israel” (19:29). The Levite’s deed left Israel shaken, and the children of Israel gathered to weigh the spiritual state of their nation, and what must be done (19:30, 20:1).

Author’s note: In a later devotional, I hope to consider the events that follow in Judges 20, and their application to our own society, and world.

Copyright 2021 – Travis D. Smith

The Curse of a Dying Nation: Feminine Men, and Rebellious Women (Deuteronomy 28)

Scripture reading – Deuteronomy 28

The sum of today’s Scripture reading is essentially two words: Blessings and Cursings. Deuteronomy 27concluded with the people affirming their understanding of God’s Covenant, and agreeing to both its blessings and penalties (27:15-26). Deuteronomy 28 continues the same proclamation, detailing the LORD’S promise of His blessings if the people would obey His Laws and Commandments (28:1-14), and curses should they disobey (28:15-68).

The Rewards and Blessings of Faithfulness (28:1-14)

The promise of blessings was conditional, and would be fulfilled, but only if the people would “observe and to do all His commandments.” If the people would “hearken…observe…and do all His commandments,” the LORD promised He would “set [Israel] on high above all nations of the earth” (28:1). All would be blessed, both city and field (28:3), and would be fruitful and increase. Children would be born; cattle would calve, and the flocks of sheep would increase. The fields would give forth a great harvest (28:4-6).

Israel’s enemies would fall before them, and be scattered (28:7). Her storehouses, and treasuries would overflow (28:8-14).  The LORD promised He would open the treasury of heaven, send rain upon the land, and the nations of the world would become debtors to Israel (28:12). All this was promised, if Israel obeyed the LORD’s Law, and His Commandments (28:13-14).

The Penalties of God’s Judgment for Disobedience (28:15-68)

The balance of Deuteronomy 28 predicts the punishments that would befall Israel as a nation, should the people turn from the LORD, and disobey His Law, and Commandments (28:15-68). In the same way the LORD promised to bless the nation if the people obeyed Him, the opposite was true should they disobey Him. The curses are far too extensive for me to address individually; however, we should notice the sum of them in our Scripture reading.

Should Israel reject Him, the LORD warned He would abandon them to their enemies (28:45-47), and the people would become slaves to their enemies (this would come to pass during the Assyrian and Babylonian captivities, and be repeated in the Roman era). The fruitfulness of their lands, trees, and storehouses would be eaten by their enemies. Their cattle, and flocks would be destroyed (28:48-51).

When the cities would be besieged, the starving people would turn to cannibalism, and eat “the flesh of [their]sons and of [their] daughters (28:52-53). Their men would become effeminate, “tender among you, and very delicate” (28:54), and their women would no longer be “tender and delicate” (28:56). The eyes of a wife would “be evil toward the husband of her bosom, and toward her son, and toward her daughter” (28:56). Leaving her natural affection, Moses warned a mother “shall eat [her children] for want of all things secretly in the siege” (28:57).

Because the people had rejected the LORD, and disobeyed His Law, the LORD promised to bring upon the nation “great plagues…and sore sicknesses” (28:59). Israel would be overcome with plagues (28:58-60), and the births of the children would be few (28:62-63). The nation would be conquered, the people scattered, oppressed, and enslaved (28:64-65).

Fear, dread, and depression would haunt the nation, and the people would dread the night, and the dawn (28:66-67). Eventually, they would be taken from their land, “see it no more again…[and] be sold unto [their enemies]” as slaves (28:68). All of this did come to pass in AD 70 when Titus, the Roman General, destroyed Jerusalem, and the Jews were scattered throughout the nations.

I close, being reminded, the pattern of decline seen in today’s Scripture is a foretelling of judgment upon all nations that reject God. History records the rise and fall of nations, and no nation can long reject God without experiencing moral decay, and the judgment of God.

My own country, is following the path God promised to curse.

Everywhere I look, I see the evidences of a nation whom God has turned over to its enemies. We are enslaved, and become a debtor nation to our enemies. The women of our nation, take the lives of their unborn in grotesque abortions, as surely as if they cannibalize them from the womb (28:52-53). Effeminate men, “tender [and]delicate” (28:54) are celebrated, and rebellious women blight our society, and with an “evil eye,” look upon their husbands and children (28:56-57). We are experiencing epidemics, a failing birthrate, and a fear, and dread of the future such as I have not witnessed in my lifetime.

If America does not repent of her sins, and turn to God, she is doomed.

Copyright 2021 – Travis D. Smith

Choices Always Have Consequences (Deuteronomy 26-27)

Scripture reading – Deuteronomy 26-27

Moses continues his charge to Israel, with laws and spiritual principles that were to guide the people as they became a nation in their own land (26:1).

Remembering the blessing of the harvest comes from the LORD (26:1-11), the first-fruits offering was to be taken to the place of worship (Tabernacle), and given to the LORD, thus supporting the priests, the Levites, and their households.

A special tithe was given in the third year, and one that coincided with the tither’s confession that he had honored the LORD’S commandments and obeyed them. The tithe of the third year, was used locally to meet the immediate needs of one’s own community, and to support “the Levite, the stranger, the fatherless, and the widow, that they may eat within thy gates, and be filled” (26:12-15).

The Benefit of Obeying the LORD, and Keeping His Commandments (26:16-19)

Beginning with Deuteronomy 26:16, and continuing to Deuteronomy 31:13, Moses expounded the benefits of obeying the LORD and keeping His commandments. Reminding the people that God had chosen Israel “to be His peculiar people…and to make thee high above all nations…” (26:16-19), Moses admonished the nation to “be an holy people unto the LORD thy God” (26:19b).

Renewing the Covenant (Deuteronomy 27)

Lest the people forget all the LORD had done for them, the elders of Israel were commanded to build a pillar of uncut stones on the west side of the Jordan River (27:2-8). The stones were to be plastered, and engraved upon them was to be the Commandments of the Lord, serving as a lasting memorial of the LORD’S promises and commandments.  An altar was to be built to sanctify the place (27:5-8).

Reminding the leaders of Israel that “Choices have Consequences,” Moses charged the people to remember that obedience to the Law would bring the LORD’S blessings (27:11-12), and disobedience would invite His judgments (27:14-26).

Should the people disobey the LORD, and reject His Law and Commandments, a series of twelve curses was pronounced (27:15-26), and all the people gave their assent by an oath:

1) Idolatry, a violation of the first and second commandments was cursed (27:15).

2) Dishonoring one’s parents was cursed (27:16), a violation of the fifth commandment (Ex. 20:12).

3) Stealing the property and possessions of another by deceit was cursed, a violation of the sixth commandment (27:17; Ex. 20:15).

4) Taking advantage of one infirmed or disabled was cursed (27:18).

5) The fifth curse was upon one who would treat “the stranger, fatherless, and widow” unjustly (27:19; Ex. 22:21-24).

The sixth through ninth curses addressed sexual purity, a violation of the  seventh commandment (27:20-23; Ex. 20:14).

6) Incest with one’s stepmother was cursed (27:20; Lev. 18:8-9, 17; 20:11).

7) Bestiality was cursed (27:21; Lev. 18:23).

8) Incest between siblings, and parents was cursed (27:22).

9) Incest with one’s mother was cursed (27:23).

The fifth commandment, “Thou shalt not kill” (Ex. 20:13), was the subject of the tenth and eleventh curses (27:24-25).

10) Intentional murder of one’s neighbor was cursed (27:24).

11) Hiring an assassin to kill another was cursed (27:25).

12) The twelfth and final curse is addressed to any child of Israel who failed God’s Law and Commandments (27:26).

Deuteronomy 27:26 – “Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.”

Copyright 2021 – Travis D. Smith

Feminization, Sanitation, and Compassion (Deuteronomy 23)

Scripture reading – Deuteronomy 23

We continue our study of Moses’ challenge to Israel, as he prepared that nation to go forward without him as its leader. Some of the principles in today’s Scripture may seem mundane; however, such was not the case for a nation that had suffered the humiliation of bondage for four centuries. Moses was teaching the children of Israel how they were to conduct themselves in the sight of the LORD, and preserve their sanctity as His people. We will consider the right of citizenship in ancient Israel, and the exclusion of some from “the congregation of the LORD” (23:1).

The Feminization, and Castration of Men Was Forbidden (23:1)

The topic of mutilation, or castration is one in which we shall use discretion; however, the LORD was clear in His instruction concerning honoring one’s vessel. There was to be no mutualization of a man’s private parts, for such was unnatural, and against God’s created order.

Illegitimate Sons (23:2)

Sons born of adultery, or incest, were to be excluded in Israel, unto the “tenth generation” (23:2). Sons borne of extra-marital relationships were excluded, for their conception was contrary to the will, and design of God’s order.

Ammonites and Moabites Were Not Permitted in Israel (23:3-6)

These nations were the offspring of Lot’s incestuous relationship with his daughters (Genesis 19:30-38). The Ammonites, and Moabites had made themselves adversaries of Israel, and hired Balaam to curse the people (23:4-6).

Edomites and Egyptians (23:7-8)

Though not friends of Israel, the Edomites and Egyptians had a history that prevented their being excluded entirely. The Edomites were of the lineage of Esau, and therefore distant kin of Israel through the lineage of Jacob, Esau’s brother (23:7). Egypt had been the host of Israel during their sojourn in that land.

Cleanness and Purity in Times of War (23:9-11)

Remembering the presence of the LORD was represented by the Tabernacle in the midst of the encampment, the people were reminded to keep themselves clean (23:9-10). A man who was not clean, was to remain outside the camp until the evening, and “wash himself with water” before entering the camp (23:11).

A Lesson in Sanitation (23:12-14)

The sanitation guidelines given by Moses to Israel placed that nation centuries ahead of other nations. The people were to practice cleanliness, and basic sanitation. They were not to answer nature’s call (i.e. to relieve themselves), within the camp. They were instructed to go outside the borders of the camp and “have a paddle” (a spade or shovel), and cover over their excrement.

We understand much about sanitation, and disease today; however, only in the past two centuries has the need for sanitation been fully appreciated. The sanitation commanded by the LORD was not only because He dwelt in the midst of His people, but also because it was proper, and good for the health of the people (23:14).

Compassion for a Fleeing Slave (23:15-16)

A slave that had fled from his master seeking refuge with another, was not to be returned to the former (23:15). Instead, he was to be given shelter in the land, and allowed to dwell where he chose (23:16).

Prostitution and Sodomy Condemned (23:17-18)

All manner of gross immorality accompanied the worship of idols in ancient times. Whoredom, and sodomy were ever present among the heathen nations. No daughter of Israel was to fall into whoredom, and no son was to be a homosexual (described as “the price of a dog,” thus graphically describing the debasement of sodomy, 23:18).

Usury: Charging Interest on Debts (23:19-20)

Israelite men were not to charge their fellow man (“thy brother”) interest for borrowing money (23:19). A “stranger;” however, a non-Hebrew, was charged interest on debts (23:20).

To Vow, Or Not to Vow (23:21-23)

Swearing an oath, or vowing a vow, was a serious matter with the LORD, and was not to be taken lightly (23:21). No man was to “vow a vow unto the LORD,” and fail to fulfil it without delay (23:21b). Indeed, it would be better to not have committed oneself to a vow, than to do so and fail to fulfill it (23:22-23).

To Eat, or Not to Eat (23:24-25)

Suppose a man is hungry, and lacks the means to feed himself. Should that man be permitted to take from another’s field or vineyard, and satisfy his hunger?

The answer is found in Deuteronomy 23:24-25, and reminds us again that the God of Israel was compassionate and merciful.

A hungry man was allowed to eat grapes from his neighbor’s vineyard, and take kernels of wheat into his hand from his neighbor’s field. He could not, however, go into his neighbor’s field with a vessel, and fill it. He was allowed take only what he needed to quench his hunger.

I close, trusting you are developing an appreciation for the judiciousness of the LORD, and the evidence of His grace and compassion in His Law and Commandments.

* I encourage you to subscribe to www.HeartofAShepherd.com, and have my daily devotions sent to your email address.

With the heart of a shepherd,

Travis D. Smith

HeartofAShepherdInc@gmail.com

Copyright 2021 – Travis D. Smith

Sins that Are an Abomination: Incest, Adultery, Homosexuality, and Bestiality (Leviticus 18-19)

Sins that Are an Abomination: Incest, Adultery, Homosexuality, and Bestiality (Leviticus 18-19)

Scripture reading – Leviticus 18-19

Our study in Leviticus moves on from the subject of clean and unclean meats (Leviticus 17), to the morality and sanctity of the institution of marriage (Leviticus 18).

Leviticus 18 – A Call to Be Holy

The LORD commanded Moses, “speak unto the children of Israel, and say unto them, I am the Lord your God. 3After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances” (18:2-3).

Reminding the nation, “I am the LORD your God” (18:2, 4), He commanded Israel to not follow after the ways of the heathen, for He had chosen, and called them out of Egypt. If the people would keep His commandments, and walk in His precepts (18:4-5), He promised He would bless them.

Leviticus 18:6-18 leaves no doubt that the ways of the heathen, were not to be the ways of Israel. While all manner of immorality, and ungodliness was practiced by the Egyptians, and the Canaanites, the LORD would accept nothing less than the sanctity of marriage between one man and one woman. (Realizing the sad state of morality in both the world and the church, I dare not take lightly the explicit nature of this passage.)

The Abominable Sin of Incest (18:6-18)

The phrase, “uncover their nakedness” (18:6), is a reference to the sexual act reserved for marriage, and is found throughout this passage. The LORD had no tolerance for incest, and its practice was a capital offense, and its subjects would be stoned.

The following sexual relationships were forbidden, and were deemed incestuous. Sex with one’s parent (18:7), stepmother (18:8), sister or half-sister (18:9), grand-daughter (18:10), daughter of a stepmother (18:11), an aunt, both fraternal and maternal (18:12-14), daughter-in-law (18:15), sister-in-law (18:16), sex with a mother and her daughter (18:17), or sisters, unless the first had died (18:18) were forbidden.

Child sacrifice practiced among the heathen, was an abomination to the God of Israel (18:21). The LORD declared homosexuality an abomination (18:22), and God’s judgment fell on Sodom and Gomorrah because of that sin (Genesis 19). Bestiality, the sin of a man or woman lying with a beast, was described as “confusion” (18:23), and therefore a perversion of God’s natural law and order.

The Wickedness of Man Demands God’s Judgment (18:24-30)

The LORD warned Israel, He would have no tolerance should His people adopt the ways of the heathen. The sin of man not only defiles himself, but also infects the land (18:24). God warned, should His people practice the immoral ways of the wicked, the land would vomit out its inhabitants (18:25-28). Any who refused to “do [His] judgments, and keep [His] ordinances” (18:4), the LORD warned those souls would be excommunicated, “cut off from among their people” (18:29).

Leviticus 19 – A Brief Review of the Commandments and the Law

Leviticus 19 repeats the LORD’s commandments, and explains the practical application of His Law and Precepts for daily life. Charity to the poor (19:9-10), paying an honest, fair wage (19:13), showing sympathy to those less fortunate (19:14), and loving one’s neighbor in word and deed are stressed (19:15-22) as the will of God.

A Concluding Thought: A Crisis of Morality

There was a time when the lives of God’s people were defined by His Word, Law, and Commandments. The lives of believers, and their homes, set the moral high ground for these United States. Sadly, too many homes have an appetite for the world, and look to society, social media, politicians, judges, and a liberal media for their moral judgments and practices.

Warning: Our homes, churches and schools will not be blessed until our consciences are disciplined by God’s Word, Laws and Commandments (18:30). 

Copyright 2021 – Travis D. Smith

The Tragic Consequences of Sin and One’s Father’s Sinful Choices (Genesis 19)

Scripture reading – Genesis 19

Abraham had interceded with God, and prayed that the city of Sodom might be spared “peradventure ten [righteous souls] shall be found there” (18:32a). The LORD honored Abraham’s request, and agreed saying, “I will not destroy it for ten’s sake” (18:32b).

Genesis 19 – The Tragic Judgment of Sodom and Gomorrah, and the Cities in the Plain

After separating from Abraham, Lot had inched his way from pitching his tent toward Sodom, to finally becoming one of its leaders and judges who “sat in the gate” (19:1), the gate of a walled city being a place where government and commercial business was transacted. The two angels that had appeared in front of Abraham’s tent (18:2, 16), arrived at the gate of Sodom, and were immediately greeted by Lot who “rose up to meet them…bowing himself with his face toward the ground” (19:1). Knowing those “men” were not like the wicked of Sodom, Lot urged them to accept refuge in his home (19:2-3).

Lot made his guest “a feast, and did bake unleavened bread,” (19:3), but “before they lay down, the men of the city, even the men of Sodom, compassed the house round, both old and young, all the people from every quarter: 5And they called unto Lot, and said unto him, Where are the men which came in to thee this night? bring them out unto us, that we may know them” (19:4-5).

The wickedness and depravity of the city was displayed that night as the sodomites (homosexuals) of the city encircled Lot’s house, and demanded that he turn his visitors out into the street to be violently, and sexually assaulted (19:4-6).  Lot pleaded with the sodomites, defining their lusts as wicked (19:7), and offered his virgin daughters to satisfy their lusts (19:8-9).

Though he had been a citizen of the city, and one of its leaders, his righteous judgment of their sinful desires infuriated the men who mocked and ridiculed his hypocrisy as a sojourner, an alien, and an outsider. The angels saved Lot when they “pulled [him] into the house, and struck the sodomites with blindness (19:10-11).

Displaying God’s grace, the angels pressed on Lot to go to his married sons and daughters, and urged them to flee Sodom before the LORD destroyed the city for its wickedness (19:12-13). His family refused to heed his pleas, and despised him (19:14).

As the morning light crested the mountains surrounding the cities in the plain, “the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city” (19:15).  Though knowing the judgment of God was imminent, Lot “lingered,” and the angels mercifully took hold of him, his wife, and daughters and “brought him forth, and set him without the city” (19:16).

Though admonished to “escape for [his] life; [and] look not behind…escape to the mountain, lest thou be consumed” (19:17), Lot protested God’s place of safety and pleaded that a nearby city, “a little one” (19:20), might be spared as his refuge (19:19-20). The LORD heeded Lot’s request (19:21), and spared the city called Zoar (19:22).

With the sun risen, and Lot safely removed from Sodom, the fire of God’s judgment “rained upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven; 25And he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground” (19:24-25). It was as though hell itself rained from heaven upon the wicked.

Tragically, Lot’s “wife looked back from behind him, and she became a pillar of salt” (19:26). She had deliberately disobeyed God’s command. Why did she look back? Was it a look of disbelief? Did she look with longing upon all that she was leaving behind? Perhaps it was a look of sorrow, for her sons and daughters were suffering the consequences of Lot and she moving their family into a city of such great wickedness.

Abraham rose early that morning, and he went “to the place where he stood before the LORD” (19:27). There he “looked toward Sodom and Gomorrah…and, lo, the smoke of the country went up as the smoke of a furnace” (19:28). Perhaps anxious that Sodom might have been spared, he saw the severity of God’s judgment upon that wicked city and its inhabitants.

Why was Lot, and his daughters spared God’s judgment? Because “God remembered Abraham,” and honored him by sparing his family (19:29).

One would hope Lot’s straying from the LORD would end with the destruction of Sodom and Gomorrah; however, he became drunk with wine and his daughters committed incest with him (19:30-36).  The eldest daughter conceived a son she named Moab, the father of the Moabites (19:37).  The youngest daughter conceived a son she named Ammon, the father of the Ammonites (19:38).  Both nations, the Moabites and Ammonites, would become a curse and perpetual trouble for the nation of Israel.

We are once again reminded of the tragic consequences of one’s man’s sinful choices.

Copyright 2021 – Travis D. Smith

“Too Late!” (Genesis 17-18)

Scripture reading – Genesis 17-18

Genesis 17 – The Temptation to Settle for Second Best

God had renewed His covenant promise that He would give Abram a son and heir in Genesis 15, and we read, “Abram believed in the LORD” (15:6). Thirteen years would pass, and when Abram was 99 years old and Sarai was 89 years old, God rehearsed his covenant with Abram, reminding him, “I am the Almighty [El Shaddai] God; walk before me, and be thou perfect. 2And I will make my covenant between me and thee, and will multiply thee exceedingly” (17:1-2).

Realizing a covenant is a binding agreement between two parties, Abram was bound by two responsibilities: “walk before me, and be thou perfect” (17:1). To satisfy God’s covenant expectations, Abram was to “walk before” the Lord; he was to be conscious of God’s abiding presence, as a servant is conscious of his master’s supervision. The perfection God commanded was a conformity to God’s will. God’s expectation was for Abram to be an upright man; a man of integrity (1 Corinthians 10:31).

Now, “Abram fell on his face: and God talked with him, saying, 4As for me, behold, my covenant is with thee, and thou shalt be a father of many nations” (17:3-4). As an assurance of His covenant with Abram, God honored him by changing his name to Abraham, meaning “the father of a multitude” (17:5).

Another confirming sign of God’s covenant was His command for Abraham, and all the males of his household, to be circumcised (17:9-14). While circumcision did not make a man a part of the covenant, it did serve as a physical reminder, an outward sign of a son’s identification with God’s covenant promise to Abraham and the sons of his lineage.

A third reminder of God’s covenant promise was to be fulfilled with Abraham’s wife, Sarai. Her name would become Sarah, meaning princess, for she was to be the mother of the heir of God’s covenant promise.

When God announced that 90-year-old Sarah “shall be a mother of nations” (17:15-17), Abraham “fell upon his face, and laughed, and said in his heart, “Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?” (17:17)

Betraying his lack of faith, and willing to content himself with less than God’s best, Abraham protested and suggested that Ishmael should be his heir (17:18). God, however, renewed His covenant with Abraham, and stated that Sarah would bear him a son and his name would be Isaac (17:19).  While God refused Ishmael as Abraham’s heir, He comforted him promising Ishmael would be father to a “great nation” (17:20).

God repeated His assurance that Sarah would bear the son who would be Abraham’s heir (17:21), setting the time for the child’s birth “the next year” when Abraham would be 100 years old, and Sarah 90 years old. Abraham accepted God’s will, obeyed His command, and circumcised every male of his household (17:22-27).

Genesis 18 – A Heavenly Visitation (18:1-15)

A “theophany,” the LORD appearing in the form of man, occurs in Genesis 18 when He and two angels appeared as men before Abraham’s tent, and bringing news within Sarah’s hearing that she would bear a son. Sarah “laughed within herself” at the thought that she, a woman “waxed old” (past child-bearing years) should bear Abraham’s son (18:12).

The LORD questioned Abraham, “Wherefore did Sarah laugh?” (18:13).

Sarah was surprised that Abraham’s visitor not only knew she scoffed at the promise that she would bear a son in her old age, but that she laughed at the thought of it!  The LORD asked Abraham, “Is any thing too hard for the LORD?” (18:15), and asserted that He would return when the promised son was born (18:14).

Sarah, perhaps fearing the visitor who knew her thoughts, denied she laughed at the birth announcement, and the LORD rebuked her for lying (18:15).

Genesis 18:16-33 – Standing on the Precipice of God’s Judgment

The closing verses of Genesis 18 contain the fateful message that the cities of Sodom and Gomorrah were to be judged, and destroyed for their wickedness (18:20-22).  Knowing his nephew Lot, and his family lived in Sodom; Abraham interceded that the LORD might spare the city (18:23-33). Six times Abraham entreated the LORD for His grace and mercy, and requested that the cities might be spared for the sake of the righteous souls who lived there. When Abraham proposed that the city of Sodom be spared if only ten righteous souls be found there, the LORD mercifully agreed.

Ten righteous souls; perhaps the size of Lot’s own family, would have spared a city of lost, hell-bound souls. Lot’s presence in Sodom was not the leading of the LORD, nor was Lot’s interest the lost souls of his neighbors. Abraham, however, cared for the inhabitants and interceded for the city. Sodom, however, was doomed when Lot failed to stir the hearts of his family members to flee before God’s judgment (Genesis 19).

I close by suggesting that you and I have a sphere of influence, a providential presence, among mankind.  While the fate of a whole city does not rest within our realm of influence, I wonder who might?

Compare Abraham and Lot and consider which of the two you most resemble?  Abraham, who made passionate intercession for that wicked city, or Lot who waited too late to plead even for the souls of his children?

Copyright 2020 – Travis D. Smith

The Judgment of God (Romans 1-3)

Scripture reading – Romans 1-3

Our chronological Scripture reading schedule brings us today to Paul’s Epistle to the Romans.  You will notice the apostle’s salutation declares from the outset that he is writing to believers in Rome, and identifying himself as a “a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Romans 1:1).

Lest some have a misunderstanding regarding the believers in Rome, allow me to state unequivocally that these were not members of an early version of the Roman Catholic Church. Roman Catholicism is a blend of various elements of ancient paganism, and manmade traditions that are a gross departure from the Word of God. Paul’s letter was received by men and women whose confidence in their salvation was not predicated upon rituals and traditions, but upon the sincere, unadulterated Scriptures, of which, that gospel was declared first by the “prophets in the Holy Scriptures” (1:2), and fulfilled in Jesus Christ (1:3).

You will read in Romans 1 a familiar, pastoral affection that Paul has expressed in earlier epistles, and repeats in his letter to believers in Rome (1:7-12). Evoking an affirmation of God’s love for the believers (“beloved of God, and called to be saints”, 1:7), the apostle states his longing to visit them, whose “faith is spoken of throughout the whole world” (1:8, 11).

A Portrait of Man’s Rebellion and Sinful Depravity (Romans 1:20-32)

The depth and breadth of the truths contained in Romans 1 could fill volumes of commentaries; however, I will take only the liberty to amplify the meanings of the word found in the Scriptures, and allow them to speak the Truth themselves.

Romans 1:20-22 For the invisible things [things which cannot be perceived with the physical senses] of Him [God] from [by means of] the creation of the world are clearly seen [General or Natural revelation], being understood [God’s person and power understood by the evidences of His creation] by the things that are made [Creation is a display of God’s power and person], even His eternal power and Godhead [deity; divine nature]; so that they are without excuse [no excuse for idolatry – Isaiah 44:8-20]:

21 Because that, when they knew [had a knowledge of the Person, Power and Presence of God] God, they glorified him not as God [refused to honor and reverence Him], neither were thankful [ingratitude; hard hearted]; but became vain [full of pride; conceited] in their imaginations [thoughts; reasonings; unwillingness to acknowledge God], and their foolish heart [mind; lacking understanding] was darkened [incapable of comprehending Truth]22 Professing [asserting; declaring] themselves to be wise [“philosophers” – lovers of wisdom; wise in their own estimation], they became fools [void of understanding; lacking any moral sense; incapable of discerning between good and evil],

Romans 1:26-27 – For this cause God gave them up [commended; delivered] unto vile [disgraceful; degrading] affections [passions; lust; i.e. evil desires]: for even [also] their women did change [exchange; transform] the natural [instinctive; physical; inborn] use [i.e. sexual intercourse] into that which is against [opposed to; contrary] nature [mankind; the nature of things as God created]:
27
And likewise [similarly; moreover] also the men, leaving [forsake; abandoned] the natural [instinctive; physical; according to nature] use [i.e. sexual intercourse] of the woman, burned [inflamed; to set on fire; i.e. raging lust] in their lust [desire; longing; craving]  one toward another [continually]; men with men working [doing; performing; committing] that which is unseemly [shameful; indecent; obscene], and receiving [what is due; retribution] in [quickly; shortly; afterwards] themselves [in their own bodies and/or souls] that recompence [penalty; compensation] of their error [straying; delusion; deceit] which was meet [necessary; required; inevitable; i.e. must needs be as an exacting of God’s justice].

Romans 1:28 -32 – And even as [insomuch as; that] they did not like [refused; i.e. were not able] to retain [possess; have; hold] God in their knowledge [memory; recognition], God gave them over [commended; delivered] to a reprobate [worthless; rejected; unworthy; abandoned] mind [thought; feeling; will], to do those things which are not convenient [becoming; proper; fit; right]; 29  Being filled with [satisfied; saturated with] all unrighteousness [wrong; iniquity], fornication [all manner of sexual immorality, including adultery and incest], wickedness [depravity; malice; evil desires], covetousness [greed; extortion; desire to have more], maliciousness [evil; desire to injure]; full of envy [jealousy; wishing ill on another], murder, debate [quarreling; contentiousness; strife], deceit [guile; craftiness; lie], malignity [bad character; dishonorable; attributing to others evil intent]; whisperers [gossips; slanderer; ], 30  Backbiters [slanderers; speaking against another], haters of God, despiteful [insulter; violent aggressor; treating others shamefully], proud [haughty; arrogant; treating others with disdain , boasters [braggart; i.e. swaggerer], inventors of evil things [harmful; depraved; morally wrong], disobedient [hard; not pliable; unteachable] to parents, 31  Without understanding, covenantbreakers, without natural affection, implacable, unmerciful: 32  Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.

Copyright 2020 – Travis D. Smith