Vol. 14 No. 17
Prov 21:19, “It is better to live in a desert land than with a contentious and vexing woman.”
Rather than covering the same ground twice in this Chapter, and to save some skin on my back from the women in the audience who will want to skin me alive after preaching this, we will combine these two verses and look at the overall topic. Unfortunately though, I will have to cover this ground again when we get to Chapter 25, because vs. 24 is identical to vs. 9 in our Chapter, and in Chapter 27, vs. 15.
Prov 25:24, “It is better to live in a corner of the roof than in a house shared with a contentious woman.”
Prov 27:15, “A constant dripping on a day of steady rain and a contentious woman are alike.”
I would like to begin by giving you various translations of this verse to see the range of topics we will discuss. I will then break the Hebrew down a bit.
The Kings James Version translates these passages as:
Prov 21:9, “It is better to dwell in a corner of the housetop, than with a brawling woman in a wide house.”
Prov 21:19, “It is better to dwell in the wilderness, than with a contentious and an angry woman.”
The Holman Christian Standard Bible says:
Prov 21:9, “Better to live on the corner of a roof than to share a house with a nagging wife.”
Prov 21:19, “Better to live in a wilderness than with a nagging and hot-tempered wife.”
The Message translates says:
Prov 21:9, “Better to live alone in a tumbledown shack than share a mansion with a nagging spouse.”
Prov 21:19. “Better to live in a tent in the wild than with a cross and petulant, (ill-tempered or sulky in a peevish manner), spouse.”
The ESV says:
Prov 21:9, “It is better to live in a corner of the housetop than in a house shared with a quarrelsome wife.”
Prov 21:19, “It is better to live in a desert land than with a quarrelsome and fretful woman.”
The Bible in Basic English says:
Prov 21:9, “It is better to be living in an angle of the house-top, than with a bitter-tongued woman in a wide house.”
Prov 21:19, “It is better to be living in a waste land, than with a bitter-tongued and angry woman.”
The Living Bible says:
Prov 21:9, “It is better to live in the corner of an attic than with a crabby woman in a lovely home.”
Prov 21:19, “Better to live in the desert than with a quarrelsome, complaining woman.”
The New Living Translation says:
Prov 21:9, “It’s better to live alone in the corner of an attic than with a quarrelsome wife in a lovely home.”
Prov 21:19, “It’s better to live alone in the desert than with a quarrelsome, complaining wife.”
LA Biblia de las Americas says:
Prov 21:9, “Mejor es vivir en un rincón del terrado que en una casa con mujer rencillosa.”
Prov 21:19, “Mejor es habitar en tierra desierta que con mujer rencillosa y molesta.”
Therefore, this morning we are going to talk about the contentious, vexing, brawling, angry, nagging, hot-tempered, cross, petulant, quarrelsome, fretful, bitter-tongued, crabby, complaining, rencillosa, molesta, and as the Septuagint puts it MAXIMOS meaning, “warlike,” type of wife. Just the type of woman every man is looking for. So let us take a closer look at what the Lord is saying through Solomon. And remember, Solomon knew what he was talking about. He had over 1,000 women.
Both vs. 9 and 19 begin with “it is better to live” which is the Hebrew Adjective TOB (tov), with the Qal Infinitive construct of the Verb YASHAB (yashav). TOB means, “good, pleasant, useful, or proper.” Because this is a comparison proverb, we say, “it is better.” YASHAB means, “to sit or dwell,” where here “dwelling or living with” is the context. Vs. 9 also includes the Preposition LE, “to” before YASHAB, but vs. 19 does not, yet in an Infinitive construct it can be added to the English translation for context.
The “better place of dwelling” in vs. 9 is, “in a corner of a roof,” which is AL PINNAH GAGH. PINNAH most commonly is used in reference to architectural dimensions, the corners of a house, altars, streets, etc. The Noun GAGH, גָּג is used throughout Scripture, and for the first time in Proverbs, designates a roof or a top, something that covers the top of a structure. This phrase “the corner of a roof” depicts a meager and inadequate place to live, on top of the roof in only one of its corners. Linked with vs. 19, where roof is replaced by desert, and the other “better than” proverbs comparing the contentious wife to a leaky roof, (Prov 19:13; 27:15), this proverb envisions being exposed to all kinds of weather in this living condition. Yet, it is better to live there than the alternative to come in the second half of this verse.
Vs. 19 depicts the meagerness differently as “in a desert land,” which is BE MIDBAR ERETS. Also seen for the first time in Proverbs is MIDBAR, מִדְבָּר that means, “an open area of land which is sparsely populated and is generally dry in climate.” So it comes to mean, “a wilderness or desert.” It escalates “to dwell on the corner of a roof” to the solitariness, discomfort, danger, and privation of living “in a desert land,” an uncivilized land where one can barely eke out an existence.
Both verses make it clear that it is better to live alone in a secluded and dangerous area than to live with the type of woman we are about to see; one of contention and anger.
In the Hebrew both verses begin the comparison with “than a woman of,” which is the Preposition MIN with the Noun ISHSHAH that can mean, “a woman or a wife;” here it is “wife.”
Then they both give a description of this wife, saying she is “contentious,” which is the Noun MIDHYANIYM, מִדְיָנִים in vs. 9, a masculine plural noun referring to disputes or contentions. It is the plural of MADHON, מָדוֹן that is used in vs. 19 that has the same usage.
MADHON means, “dispute, contention or strife.” It is used three times in Proverbs to describe the contentious wife including Prov21:19; 25:24; 27:15. MADHON is said to be one given over to strife. This is what we would call a nag. It is someone who is easily angered and consistently complains about their situation. It is a picture of one who picks a fight. It is someone who is quarrelsome and argumentative by nature where the outcome in every case is misery in the home and misery for the man.
MIDHYANIYM is used only in Proverbs and refers to the contentious person who consistently brings quarrels and disputes, Prov 18:18; 19:13.
Prov 19:13, “A foolish son is destruction to his father, and the contentions of a wife are a constant dripping.”
Notice that contention is the opposite of being content. This is a woman who is not content with her situation in life and therefore causes strife and quarrels amongst others so that they too are miserable as she is.
No creature is more lovely than a woman who exhibits the precious graces of the Spirit of God and is content with God’s plan for her life.
Phil 4:11-13, “Not that I speak from want, for I have learned to be content in whatever circumstances I am. 12I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13I can do all things through Him who strengthens me.”
But a woman who lacks thoughtfulness, kindliness and love seems almost to be a misnomer. A contentious and angry woman, no matter how physically attractive she may be, is disagreeable beyond all words, and can by her tongue and her wretched ways produce untold misery. Therefore, where there is an argumentative woman who seeks to rule and will not be content unless she has things her own way, the home will be very unpleasant – like the constant dripping of a leaking roof.
Prov 27:15-16, “A constant dripping on a day of steady rain and a contentious woman are alike; 16He who would restrain her restrains the wind, and grasps oil with his right hand.”
Next we have a variation in our two passages. Vs. 9 states, “in a house shared with,” and vs. 19 states, “and vexing.”
Vs. 9 reads, BAYITH CHEBER (chever), for “a house of association,” that is “a shared house.” CHEBER has another meaning of a “spell or enchantment” of witchcraft or Pagan worship. Prov 21:9; 24:24; Hosea 6:9 use CHEBER for association, while the other four occurrences, Deut 18:11, Psa 58:5; Isa 47:9, 12 use spell or enchantment. Therefore, we see that this word has the meaning of joining together, but in an evil practice.
In comparison, vs. 19 reads, “and vexing,” which is the Conjunction WA with the Noun KA’AS, כַּעַס that means, “anger, vexation or grief,” cf. Prov 12:15; 17:25; 27:3. It describes the contentious wife who is filled with anger and causes grief to her husband. Vex or vexing means, “to make somebody slightly annoyed or upset, especially over a relatively unimportant matter, or to cause somebody anxiety or distress by provoking irritability or anxiety.” In other words she, “makes a mountain out of a mole hill.” Since “contentious” denotes to stir up conflicts with others, KA’AS here refers to the provocation she incites in her husband, Prov 17:25a, not her own irritation, Prov 12:16a.
So combined, vs. 9 and 19 tell us, “It is better to live by yourself in some secluded area, than to live in a tumultuous house with a wife who is contentious, (quarrels and disputes), and makes you annoyed and upset over relatively unimportant matters, causing you anxiety and distress.”
A woman who lacks a compatible personality may drive her husband away; out of the house, town, etc. A contentious wife destroys the peace of the household, so that the goal becomes to get away or escape from her presence.
Like the verses that commend a peaceful but simple meal, over a feast accompanied by strife and hatred, Prov 15:17; 17:1, these proverbs commend choosing a wife based on her personality.
Prov 17:1, “Better is a dry morsel and quietness with it, than a house full of feasting with strife.”
This implies the positive spiritual condition of peace and quiet that comes with contentment.
These proverbs also indirectly admonish the wife to submit to wisdom and caution her against pride; for when there is pride, there is strife, Prov13:10a, “Through insolence comes nothing but strife.”
“God’s plan for the wife is to be an encouragement and help to her husband. Men need attention, affection, adoration, and admiration. A wise wife will endeavor to daily meet these needs of her husband. Some of the cockiest men that I have ever met are very insecure men. Behind men that have accomplished great things or have become very successful are usually very supportive, loving, and caring wives. Yet, if the wife becomes embittered, cold, unfeeling, uncaring, or unfaithful, she creates distress and distractions for her husband. Her bitterness or coldness may be caused by sin that has gripped her heart or by her husband that has been acting like a jerk. When husbands are harsh, impatient, and selfish, they create emotional barriers with their spouses. Like rose petals that have been damaged by rough treatment, the tender emotions of a wife can be bruised or scarred. If you have bruised your wife physically or emotionally, then seek her forgiveness. Give her time to emotionally heal. In most cases, it takes time for her spirit to trust you and open back up to you.” (Mattoon’s Treasures from Proverbs)
A gracious woman is a woman of appreciation and a woman of affection. She knows how to appreciate others and she is very comfortable showing affection. Therefore, wives are to be women of virtue and great contentment, not argumentative and quarrelsome, but loving and peacemakers as exhorted to be in Prov 11:16, 22; 12:4; 18:22; 19:14, see also Col 3:18; Eph 5:22-24, 32-33; 1 Peter 3:1-6.
Prov 11:16a, “A gracious woman attains honor.”
Prov 12:4a, “An excellent wife is the crown of her husband.”
Col 3:18, “Wives, be subject to your husbands, as is fitting in the Lord.”
Eph 5:22-24, “Wives, be subject to your own husbands, as to the Lord. 23For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. 24But as the church is subject to Christ, so also the wives ought to be to their husbands in everything.”
Eph 5:32-33, “This mystery is great; but I am speaking with reference to Christ and the church. 33Nevertheless, each individual among you also is to love his own wife even as himself, and the wife must see to it that she respects her husband.”
1 Peter 3:1-6, “In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, 2as they observe your chaste and respectful behavior. 3Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; 4but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. 5For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; 6just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.”
Vs. 10-18: Triumph of the Righteous Over the Wicked.
Prov 21:10, “The soul of the wicked desires evil; his neighbor finds no favor in his eyes.”
This verse tells us of the rejection by society of the wicked person.
“The soul of the wicked” is NEPHESH RASHA.
“Desires evil” is the intensive active Piel Perfect of AWAH with the noun RA.
In other words, the inner most being of the wicked unbeliever or apostate believer, absolutely desires to do evil. The wicked always desire what is evil because of their wickedness, Mat 12:33-35. They want to do it and therefore, choose to do it. As a result of the wicked person performing evil speech and deeds, “his neighbor finds no favor in his eyes.” which is REA LO CHANNAN BE AYIN.
LO CHANNAN means, “he will not be treated with compassion” uses the causative passive Hophal Imperfect of CHANNAN that means, “to be gracious, to show favor or to have compassion.” Therefore, the friends and neighbors of the wicked are caused to not be gracious, show favor or have compassion for the wicked person. As a result he is served a just sentence for his crimes.
The reason they are caused not to have compassion for the wicked is because the wicked have done hurtful things to their friends and neighbors over and over again, Prov 1:11-14; 4:16-17. They have gone against the covenantal requirement to love their neighbor, Lev 19:18, 33f; Prov 3:29, and they despise those around them, Prov 11:12; 14:21, seeing them only as tools by which to accomplish their own ends, Prov 12:26. It is therefore useless to seek or hope for mercy, wise counsel or help from such a person.
The friends and neighbors had compassion for them at one time and did show grace, but because of the repetition of evil and crimes perpetrated against them by the wicked person, they finally have to give up and let God’s judgment deal with them, in the hopes that the wicked will change his ways. In fact, this is the loving thing to do for the unrepentant person.
Prov 21:11, “When the scoffer is punished, the naive becomes wise; but when the wise is instructed, he receives knowledge.”
Next we see the wicked person receiving punishment and others learning from it.
“When the scoffer is punished” is BE LUTS ANASH. ANSAH is in the Qal Infinitive for ongoing action and means, “to impose a fine or punish,” Ex 21:22; Deut 22:18; 2 Chron 26:3. This is learning the hard way, through discipline and punishment.
The others that learn from the wicked scoffer’s fine or punishment is the “naïve” PETHIY, who, as a result, “becomes wise,” which is the Qal Imperfect of CHAKAM. This is learning the easy way, by the negative example of others.
The contrast in the second half also speaks about learning the easy way, but this time through the positive instruction of the wise. It begins with the contrasting conjunction WA and the preposition BE for “But when.” Next we have “the wise,” which is CHAKAM once again, and “is instructed” that is the causative active Hiphil Infinitive of SAKAL that means to cause to, “act with insight, be prudent, act prudently, consider, ponder, or understand.” So it literally says, “is cause to understand” which means he was taught a lesson and learned from it. That is why it is translated “instructed.” Finally we have, “he receives knowledge,” which is the active Qal Imperfect of the verb LAQACH, that means, “to take, grasp or seize,” with the noun DA’ATH that means, “knowledge, skill or perception.” So rather than passively receiving, this wise person will take, grasp or seize knowledge. This is learning the easy way. Learning from those with more wisdom and experience than you have, and learning from your own faults and the faults of others, as noted here.
- As we have noted previously, reproving the incorrigible mocker is folly, Prov 9:6-7; 14:16; 15:12. Even beating him is worthless. But apparently, imposing a monetary penalty on him has the value of educating the receptive naive.
- By means of fining the scoffer, he learns the connection between crime and punishment, Prov 19:25, a connection he apparently does not learn through physical punishment.
- Having entered the ranks of the wise by learning from the negative example of others, he now pays attention to the wise and accepts with approval the connection between virtue and its rewards.
- As they say, money talks….
Prov 21:12, “The righteous one considers the house of the wicked, turning the wicked to ruin.”
Here we see, “justice served!”
“The righteous one,” TSEDDIQ, “considers,” the causative active Hiphil Participle of SAKAL, “the house of,” LE BAYITH, “the wicked,” RASHA. Some think the “righteous one” is referring to God and therefore His righteous judgment, but the identity is unclear. Every other occurrence of TSEDDIQ in Proverbs refers to a human being and most likely does here too.
This means that the righteous, (the believer walking under experiential sanctification by being filled with the Holy Spirit and applying Bible doctrine from their soul), are caused to understand what the wicked person, (an unbeliever or reversionistic believer living inside of Satan’s cosmic system, who causes verbal, physical or monetary harm to others), is all about. They know how they think and operate. They can see them coming from a mile away, and as a result can steer clear of them or if they are sitting in judgment over them (as a judge or jury in a court of law), they enact justice towards them.
What does this believer with discernment from Bible Doctrine in their souls do regarding the wicked? They, “turn the wicked to ruin,” which is the intensive causative Piel participle of SALAPH that means, “to overthrow, twist, distort, pervert, subvert or ruin.” It describes hindering or subverting the “wicked,” RASHA, and foolish in their ways, Prov 13:6; 19:3; 22:12. The overturning here is “to ruin,” LE RA, that literally means, “bad or evil.” It means that the evil the wicked desired to perpetrate on others is turned back around onto them, as they are found guilty or culpable in a court of law, and have to pay a fine or receive a punishment. So this proverb means that those serving justice righteously, as a judge or jury, will apportion the appropriate sentence on the wicked criminal. In addition, the evil the wicked intended to do to others will be done to them, as they are fined or sentenced to prison. It is a negative reap what you sow principle.
Prov 21:13, “He who shuts his ear to the cry of the poor will also cry himself and not be answered.”
Do not pervert justice, or justice will be perverted towards you.
Continuing in the court of law scenario, this proverb warns not to subvert justice by only listening to the rich and wealthy, while not giving attention to the offended poor or weak of the society.
“He who shuts his ear,” is the Qal active participle of ATAM that means, “to stop up or close,” and the noun OZEN for “ear.” It means to “turn a deaf ear,” or to not listen to the complaint of the poor person.
“When the heart is hard, the ear is deaf,” 1 Sam 25:10f; cf. Prov 3:27f.; 18:23; 24:11-12; Job 22:7; 29:14-16; 31:16-17. (Waltke, NIC)
“To the cry of the poor,” is the preposition MIN, with the nouns ZE’AQAH and DAL. ZE’AQAH, זְעָקָה means, “outcry, lamentation or a cry of distress or sorrow.” Here it is used for the outcry or complaint of the poor or weak of society who have been wrongly offended by someone. It refers to their “loud and agonized crying out in acute distress, calling for help and seeking deliverance with this emotion-laden utterance,” (TDOT).
Therefore, this verse specifies the wicked’s lack of righteousness, justice and mercy by describing him as one who gives preferential treatment to the rich over the poor, implying his cruelty and/or insensibility to justice regarding the poor. So this cry of distress serves as an accusation or appeal to be made in a court of law, just as someone who is threatened or has been assaulted calls with utmost urgency for assistance.
The warning here is that if someone shuts out the poor or weak from presenting a complaint of offense that was perpetrated against them in a court of law, the one who shuts them out “will also cry himself and not be answered.”
“Will also cry himself,” is GAM, “and or also,” HU, “he, himself,” with the Qal Imperfect of QARA that means, “to call or proclaim.” This means that there will come a time when the one who shut out the poor from entering their complaint, will too one day have a complaint themselves that they desire to be entered into the court of law. And because of their past intolerance, their complaint will not be entered.
“And not be answered,” is LO ANAH. It means that those who shut out others will themselves be shut out from entering their complaint in a court of law. Because they did not serve justice for others, justice will not be served for them.
Those who refuse to help those in need, will not be helped, and will even find trouble for their unwillingness to help others, Prov 11:26; 28:27.
This is a picture of our prayers to God and our attitude towards the poor or weak of society. If we do not join in the prayers of the poor and co-present their prayers and supplications to the Lord because of the arrogance in our souls, then when we go to pray to the Lord, our prayers will in like kind be turned away. That is, God will not hear and answer our prayers, because we are out of fellowship with Him, having an offense on our souls because we put down or shut out the poor in our hearts, Prov 1:28.
Prov 1:28, “Then they will call on me, but I will not answer; they will seek me diligently, but they shall not find me.”
“The merciful obtain mercy, (Prov 3:3f; 19:17; Matt. 5:7; Luke 6:38), but the callous will not be pitied (cf. Psa 109:6-20, Matt. 18:23-35; 25:31-46; James 2:13),” (Waltke, NIC)
James 2:13, “For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment.”
Prov 21:14, “A gift in secret subdues anger, and a bribe in the bosom, strong wrath.”
Here we are told to calm down, bring peace to a situation at all costs!
“A gift,” MATTAN, cf Prov 18:16; 19:6, “in secret,” BE SETHER, “subdues” the Qal Imperfect of KAPHAH that is only used here in O.T. and means, “to avert or pacify. “ It refers to the calming or reconciling of an attitude of “anger,” (APH that means face, nose or anger), toward someone. This means pacification via subjugation.
The parallel to this is “and a bribe in the bosom, strong wrath.”
“Bribe” is the noun SHOCHAD that means, “a gift, present or bribe.” It refers to what is given in a situation to influence persons to act or think in a certain way they would not normally. It was often given to pervert justice and to blind the judgment of even good persons, Ex 23:8; Deut 16:19.
“In the bosom,” is BE CHEQ, that means, “in the lap or fold,” that refers to the folds or pockets in a garment. These were located above the belt and hands where objects could be concealed there. So it is the breast pouch.
“Strong wrath,” is AZ CHEMAH, a noun meaning wrath, heat, rage or figuratively anger, hot displeasure, indignation or great fury.”
At first blush, this proverb appears to commend bribery. Yet, we know from the Torah that bribing officials is prohibited, as the Lord through Moses, commands, “You shall take no gift: for the gift blinds the wise, and perverts the words of the righteous,” Ex 23:8.
Deut 16:18-19, “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. 19You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous.”
Nevertheless, since gifts win friends, Prov 18:16; 19:6, they can resolve conflicts or even calm rage. Their secrecy here suggests that these are bribes, the usual meaning of SHOCHAD, but since conflict is also condemned throughout Proverbs, this verse advocates using one’s property or abilities to avoid conflict, not bribes that cause justice to miscarry, cf. Prov 17:23; 29:4. Therefore, this verse tells us that it is better to stop a quarrel at any cost, than to let opponents become entrenched in their positions, cf. Prov 17:14; Luke 12:58; Rom 12:18.
Prov 17:14, “The beginning of strife is like letting out water, so abandon the quarrel before it breaks out.”
Luke 12:58, “For while you are going with your opponent to appear before the magistrate, on your way there make an effort to settle with him, so that he may not drag you before the judge, and the judge turn you over to the officer, and the officer throw you into prison.”
The proverb does not commend bribery but, rather, good sense. Pacifying the angry person is often one’s first duty, and the price of peace is much smaller than the cost of anger and constant strife.
“Often, logical arguments are not half as effective in winning the day as some token of esteem or appreciation. Consider the person who has quarreled with his or her spouse and decides to give up arguing about who was right and who was wrong in favor of offering a gift of appreciation. At times this strategy wins the peace and effects more harmony than acting like a collegiate debater. Gifts, like all gain from this world, can carry with them great danger when they threaten to rearrange a person’s general scale of values and purposes for doing things. But they are highly acceptable when they are used in a responsible way and given without any implied or explicit demand for a favor in return. They even are commended when used to cool down the wrath of an enemy, a foe or a relative who may be temporarily out of control. These gifts could avoid great wrath, yet they would also be called bribes in Scripture.” (Hard Sayings of the Bible.)
Prov 21:15, “The execution of justice is joy for the righteous, but is terror to the workers of iniquity.”
Justice brings joy to the righteous and destruction to the wicked!
“The execution of justice,” is the Qal Infinitive of ASAH, “to do or make,” with the Noun MISHPAT.
“Is joy for the righteous,” is SIMCHAH LE TSADDIQ, where SIMCHAH denotes the feeling and display of joy, and often expresses exceeding joy or jubilation.
“But is terror,” WA MECHITTAH meaning, “terror, ruin or destruction,” “to the workers,” the Qal Active Participle of LE PA’AL that means, “to make practice or commit,” “of iniquity,” AWEN that means, “trouble, sorrow, wickedness, idolatry, iniquity, evil.”
The righteous rejoice when they see justice being served and upheld, but the wicked criminal, who uses violence and deception against society’s weaker members, sees it as terror as he is found guilty and sentenced or condemned when the finished process of justice throws them into the destruction that they themselves had done. The innocent have nothing to fear and everything to gain from justice, whereas the guilty can only fear the punishment, cf. Prov 28:1, which will surely overtake them when justice is zealously pursued, cf. Prov 10:24; 11:23.
“There may also be a subtle word here to judges. If a judge is known as honest and just, the emotional state of those before him may point toward their innocence or guilt (cf. Prov 21:29).” (Complete Biblical Library Commentary)
If you would like more information on this subject, you may watch/listen to lesson #’s:
15-044 & 15-045
A PERSONAL NOTE FOR YOU
If you have never accepted Jesus Christ as your Lord and Savior, I am here to tell you that Jesus loves you. He loves you so much that He gave His life for you. God the Father also loves you. He loves you so much that He gave His only Son for you by sending Him to the Cross. At the Cross Jesus died in your place. Taking upon Himself all of your sins and all of my sins. He was judged for our sins and paid the price for our sins. Therefore our sins will never be held against us. Right where you are, you now have the opportunity to make the greatest decision in your life. To accept the free gift of salvation and eternal life by truly believing that Jesus Christ died for your sins and was raised on the third day as the proof of the promise of eternal life. So right now you can pause and reflect on what Christ has done for you and say to the Father:
“Yes Father, I believe that Your Son, Jesus Christ,
died on the cross for the forgiveness of my sins.”
If you have done that, I welcome you to the eternal Family of God!