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mrlnsfrt · 8 months

Text

Strong Female Character

Do you like simple straightforward stories?

Stories with a clear hero who never does anything wrong and a clear villain who never does anything good?

I have met many people who are only familiar with the children’s version of the Bible characters. We often refer to these characters as Bible heroes. They are strong, wise, and always obedient. They talk to God and God talks to them and they always know exactly what to do. They are never afraid, they never experience anxiety, and God gives them victories over everything that stands in their way.

These heroes are often portrayed as strong and brave men.

Many are surprised to discover that the great majority of biblical characters are flawed human beings whose lives are much more similar to ours than we would like to admit. Many often overlook the women of the Bible. They see them as minor characters whose stories are not worth telling and whose names are not worthy to be remembered.

In this post, I will explore Genesis 38 and the story of Tamar. She is the first woman mentioned in the genealogy of Jesus, that portion of Matthew 1 you often skip. Just a heads up, this story is anything but straightforward and deals with mature themes. There’s a reason kids’ Bibles don’t include the story of Tamar. But if you are interested in tackling a challenging biblical text and discovering a fascinating character, I invite you to continue to read this post.

Wrong Story?

At first glance, a story about Judah and his daughter-in-law Tamar immediately after the sale of Joseph and his arrival in the Egyptian house of Potiphar seems completely out of place. But a closer look at this story reveals that it is exactly where it needs to be since it is thematically connected with Genesis 37 and 39.

Going down?

It happened at that time that Judah went down from his brothers and turned aside to a certain Adullamite, whose name was Hirah. - Genesis 38:1 ESV (bold mine)

I quoted from the English Standard Version because it more accurately translates the original text. This may seem like a small detail but it ties this story in with the next chapter, Genesis 39 that begins with Joseph having been taken down to Egypt. The text does not tell us the reason for Judah leaving his brothers, but it could be that he is feeling guilty about selling his brother Joseph to the Midianites and Ishmaelites (Genesis 37:28 more on my post Betrayed by Family)

“At that time” correlates with the previous incident and suggests that the present episode should be interpreted in light of it. That Judah “went down” (from yārad) is a veiled allusion to the descent of Joseph into Egypt (37:25, 35; 39:1; cf. 12:10; 46:3–4), meaning that both sons have left their father’s house, though under vastly different circumstances. Ironically, Joseph’s case was instigated by Judah’s brainstorm. Judah in the Joseph narrative is an active participant whose choices, for good or for ill, make ripples in the lives of others. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 713–714.

When we combine the events of Genesis 37 and 38 we notice that Jacob’s family was being torn apart by hatred and overall disregard for the will of God.

Judah’s sons

2 And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. 3 So she conceived and bore a son, and he called his name Er. 4 She conceived again and bore a son, and she called his name Onan. 5 And she conceived yet again and bore a son, and called his name Shelah. He was at Chezib when she bore him. - Genesis 38:2-5 NKJV

Judah’s progeny looks promising since he had three sons. This places him in good company since other notable patriarchs who produced three sons include Noah, and Terah (Adam has three sons named in the Bible but I wonder if he had more that were not named). Judah named his first son, Er, but the other two were named by his wife. Perhaps this indicates the preference for the firstborn as was typical in the local culture. There is also some debate regarding the identity of Shua. Was Shua the name of the father or the daughter? The text is not clear and it has been translated both ways.

Judah chooses Tamar

Then Judah took a wife for Er his firstborn, and her name was Tamar. - Genesis 38:6 NKJV

Interestingly Judah decides to choose the wife for his firstborn. Some interpret this to mean that Judah is becoming more concerned about his legacy and is perhaps returning to God. However, the biblical text does not identify Tamar’s background. Jewish Tradition reports that Tamar was originally a Gentile but, like Ruth, had converted to the God of Israel. (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016.)

Tamar’s ethnicity is undisclosed, but commentators often assume a Canaanite lineage since the text does not indicate an Israelite connection. Conversely, one could argue that the identification of Judah’s wife as a Canaanitess (v. 2) means that the silence of the text for Tamar’s ethnicity implies that she was Israelite.If she were of Canaanite background, matters were turning from bad to worse, since another generation would have married outside the Abraham family (e.g., Ishmael, Esau; also Simeon, 46:10). Joseph, too, will marry an Egyptian (“Asenath”), but the event is somewhat mitigated by his circumstances; she is a gift from Pharaoh (41:45). The text tends to veil his foreign marriage under the act of naming “Manasseh” and “Ephraim,” whose meaning revealed the mind-set of Joseph (41:50–52; 46:20). - K. A. Mathews, Genesis 11:27–50:26 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 715–716.

Er was not a nice person

7 But Er, Judah’s firstborn, was wicked in the sight of the Lord, and the Lord killed him. - Genesis 38:7 NKJV

Many wonder what exactly was the “evil” committed by Er, but the text does not tell us. There is likely a connection with divine judgment warnings found in texts like Exodus 22:23-24 that include the language “your wives will become widows.” The phrase, “evil in the eyes of the Lord,” is a popular Deuteronomic phrase that describes many different unlawful behaviors, especially idolatry (e.g., Deut 4:25; 17:2; Judg 2:11; 1 Sam 15:19; 2 Sam 12:9; esp. 1, 2 Kings). “To put to death” often describes God’s judgment or capital punishment by human agency (e.g., Exod 4:24; Num 35:19, 21). (K. A. Mathews, 716.)

It is worth noting that this is the first time in the Bible where the text explicitly states that God killed someone.

Levirate Marriage?

8 And Judah said to Onan, “Go in to your brother’s wife and marry her, and raise up an heir to your brother.” 9 But Onan knew that the heir would not be his; and it came to pass, when he went in to his brother’s wife, that he emitted on the ground, lest he should give an heir to his brother. 10 And the thing which he did displeased the Lord; therefore He killed him also. - Genesis 38:8-10 NKJV

Deuteronomy 25:5–10 provides the details of the practice, which is illustrated in the Judah-Tamar episode (cf. Luke 20:28). The purpose for this practice was to “produce [qûm] offspring” in the name of the deceased (cf. Deut 25:5, 7, lit., “to establish the brother’s name”). Levirate Marriage is also discussed in the book of Ruth, for more on that read my post Love is… (Part 4)

In accordance with the custom of levirate marriage (“brother-in-law”), Judah instructs Onan to have sexual relations with his deceased brother’s widow, Tamar. Onan, however, refused to impregnate Tamar, ejaculating on the ground (coitus interruptus).

Onan did not want to impregnate Tamar because he did not want to reduce his share of the family inheritance. He stood first in line after the death of Er, and producing a son by his brother’s widow would mean the loss of his new status as heir. His behavior possibly indicates that the men in Judah’s household had struggled for supremacy, as we have found it commonly in the households of the patriarchs Isaac and Jacob. This family travesty results in the kindled anger of the Lord against Onan (v. 10). (K. A. Mathews, 716–717.)

Some use this text to say that using any kind of birth control is sinful, others take it even a step further to say that masturbation is a sin. Interestingly people have taken the name of Onan and turned it into a verb, Onanism which Merriam-Webster defines as 1. masturbation, 2. coitus interruptus, and 3. self-gratification. I am not going to discuss whether or not I think masturbation or using birth control is sinful, but I do want to clarify that I believe this application of these texts is unwarranted. The Messiah was to come from the seed of Judah, therefore Onan’s deliberate refusal to give his brother an heir threatens the entire plan of salvation. Onan’s selfishness impacts many more people than he could ever imagine. Onan, like his brother Er, had the opportunity to be a member of the family line that ultimately led to not only to King David but ultimately the Messiah, the Savior of the World.

Onan had no way of knowing God’s plans for Judah’s family at this point in history, but do we likewise minimize the importance we play in God’s plan to bless those around us?

Does our selfishness cause those around us to miss out on blessings God wants to give them?

To focus on Onan’s specific behavior and say it is wrong is to miss the big picture. There are many ways that our selfish behavior can negatively impact those around us and generations to come, I would not limit Onan’s sin to simply the things indicated by the definition of onanism.

Tamar must be the problem

Then Judah said to Tamar his daughter-in-law, “Remain a widow in your father’s house till my son Shelah is grown.” For he said, “Lest he also die like his brothers.” And Tamar went and dwelt in her father’s house. - Genesis 38:11 NKJV

Is the Bible misogynistic?

Does the Bible prop up the patriarchy to the detriment of women everywhere?

If the Bible was pro-male and anti-female, it would have skipped this story altogether. The text here is not prescribing Judah’s behavior, but rather describing his behavior. As a man of his time, Judah assumed the problem must be Tamar and not his sons. But are not all parents tempted to think similarly? Blame the teacher, blame the other child, it’s anyone’s fault but my child’s, much less my own. It would take humility and maturity for Judah to grasp what was really going on. It was easier to blame Tamar and “protect” his last remaining son Shelah.

Judah protects his sole remaining heir by sending Tamar home to her father’s house (cp. Lev 22:13). By relegating her to the life of a “widow” (ʾalmānâ), for whom special protections are necessary (e.g., Exod 22:22[21]; Deut 24:17–21), Judah puts her future at jeopardy with no husband or potential son to care for her (Job 24:21; Ps 94:6; Isa 10:12; Mark 12:40). He does so under the pretense of Shelah’s adolescence, but he has no intention of subjecting his son to Tamar’s string of misfortune. “For he thought” translates the verbal root ʾāmar, “to say,” indicating interior dialogue, that is, he said to himself (e.g., 1 Sam 18:17). This is the narrative’s way of explaining to the reader Judah’s motivation for his peculiar behavior. He appears oblivious to the reasons for his sons’ deaths. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 717.

Desperate Measures

12 Now in the process of time the daughter of Shua, Judah’s wife, died; and Judah was comforted, and went up to his sheepshearers at Timnah, he and his friend Hirah the Adullamite. 13 And it was told Tamar, saying, “Look, your father-in-law is going up to Timnah to shear his sheep.” 14 So she took off her widow’s garments, covered herself with a veil and wrapped herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife. - Genesis 38:12 -14NKJV

Tamar’s desperate condition leads her to embrace desperate measures. Shelah is grown and Judah did not fulfill his promise to give him to Tamar. Judah should have taken Tamar under his wings to provide for her, but instead, he sent her back to her father’s house. Because she was supposed to marry Shelah she is not free to marry anyone else. Tamar is trapped with no viable options.

After the proper period of mourning had ended, Judah returned to his daily activities, including the shearing of his flocks. The timing of Judah’s trip to Timnah with his Canaanite friend at a crucial moment suggests that this trip could be a part of the comforting process. Sheep shearing was an occasion for partying (Genesis 31:19; 1 Sam 25:2-37; 2 Sam 13:23-28) and was even associated in Canaanite religion with the rituals of sacred prostitution (Hosea 4:13-14). (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016. p424)

Change of Clothing

Remember that apparel is an important signal of social status, especially in the narrative of Joseph (see Joseph part 1 and part 2).

Tamar takes off her widow’s garment which distinctively indicates that she has lost a husband (2 Samuel 14:2) and instead covers herself with a veil which suggests that she is promised to a husband (Genesis 24:65; 29:21-25). (ibid) After all, she was promised to Shelah who is now grown and able to marry.

A woman’s veil was not the garment of a harlot but of a betrothed woman (see Genesis 24:65; 29:21–25). Assyrian law forbid an unmarried woman from wearing a veil. The irony of the veil was that it not only hid her identity but it also could have signaled that she had been given in pledge to another, namely, Shelah. - K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 718.

Dr. Jacques Doukhan adds that according to Assyrian law, only sacred prostitutes had to be veiled in public; regular prostitutes were forbidden to wear a veil. (Ancient Near East Texts Relating to the Old Testament. 3rd ed. Edited by J.B. Pritchard, Princeton: Princeton University Press 1969, 183 #40) This means that by involving himself with a veiled woman Judah was not only simply “satisfying his sexual frustration due to the loss of his wife” but he is also involving himself in a Canaanite cult. (Doukhan, Jacques. Genesis. Nampa, Idaho, Pacific Press Publishing Association ; [Hagerstown, Maryland, 2016. p425)

Location, location, location

It was Tamar’s location on the road that suggested her business (cf. Jer 3:2; Ezek 16:25) and not necessarily her outfit. She stationed herself alone at the entrance to the town to ensure that she would encounter travelers (cf. Prov 8:3; 9:14; 2 Kgs 23:8). (K. A. Mathews, 718.) This description of Tamar’s behavior reveals the depths of her humiliation. She set aside her widowhood for the demeaning status of a prostitute. The widow who has been mistreated by the men of her family uses the sinful desires of her father-in-law to turn the tables on him.

Watch the eyes

she took off her widow’s garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage. - Genesis 38:14 ESV (bold mine)

So she took off her widow’s garments, covered herself with a veil and wrapped herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife. - Genesis 38:14 NKJV (bold mine)

She chose “Enaim” (ʿênayim), meaning “eyes,” to spring her trap. Some translations translate it as “an open place” is not a bad translation, but you miss something, a certain play on words. Its location is unknown, identified only as “on the road to Timnah” from Adullam (but this place could be Enam in the territory of Judah, see Joshua 15:34).

“Enaim” may have one of a number of potential wordplays when we remember that she veiled her identity, leaving exposed only her eyes, and the importance in the narrative of visual effects signaling sexual relationships (notice the usage of the word “saw,” vv. 2, 14, 15).

And Judah saw there a daughter of a certain Canaanite whose name was Shua, and he married her and went in to her. - Genesis 38:2 NKJV (bold mine)

When Judah saw her, he thought she was a harlot, because she had covered her face. - Genesis 38:15 NKJV (bold mine)

A Harlot?

When Judah saw her, he thought she was a harlot, because she had covered her face. - Genesis 38:15 NKJV

The word used there is the usual term identifying a harlot (Genesis 34:31), although the root usage (zānâ) can include other forbidden heterosexual relations (Numbers 25:1; Judges 19:2). This seems like a small detail but keep this in mind as we continue to study this story.

An embarrassing sequence of events

16 Then he turned to her by the way, and said, “Please let me come in to you”; for he did not know that she was his daughter-in-law.

So she said, “What will you give me, that you may come in to me?”

17 And he said, “I will send a young goat from the flock.”

So she said, “Will you give me a pledge till you send it?”

18 Then he said, “What pledge shall I give you?”

So she said, “Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him. - Genesis 38:16-18 NKJV

The biblical text is clear, Judah unwittingly had sexual relations with his “daughter-in-law,” fooled by her appearance (v. 16). His act transgressed sexual prohibitions stated later in levitical law (Leviticus 18:15; 20:12). He probably thought no one would know what he did. How could Judah have known that his “secret sin” would be read by people thousands of years later?

By the way, if someone were to temper with the Bible, or if it is simply a regular book authored by humans, why mention embarrassing accounts of the patriarchs of the faith? Why not omit these stories and only mention stories that make the patriarchs look good? These terrible stories, in my mind, serve as further evidence that the Bible is no ordinary book. But the story is not over yet…

This story brings to the forefront several of the themes of the story of Jacob (and Joseph).

Deception involving clothing.

Genesis 27:15 Jacob wears Esau’s clothing

Genesis 37:31-33 Joseph’s tunic was taken by his brothers dipped in blood and sent to their father.

Deception involving a young goat.

Genesis 27:16 Rebecca places skins of the kids of the goats on Jacob’s hands and neck.

Genesis 37:31 Joseph’s coat was dipped in the blood of a kid of the goats and then sent to his father.

As the story of Jacob and Joseph progresses we see those who deceive others end up being deceived by others. There are more themes and Matthews does a great job in pointing them out. Here are some things he mentions.

The recurring terms “know” (yādaʿ, vv. 9, 16, 26) and “recognize” (nākar, vv. 25–26) bring this motif to the forefront.

Judah wrongly ascribed to Tamar the reason for his sons’ deaths (v. 11), not knowing that the Lord had punished them (vv. 7, 10).

Judah does not understand why Tamar required the particular personal items for a pledge (v. 18).

Judah’s failure to “know” (yādaʿ, v. 16) her identity but his recognition (“recognize,” nākar, v. 25) of his pledge echoes Jacob’s ignorance of what became of Joseph, a ruse fostered by Judah and the brothers (37:32–33).

Judah’s lack of knowledge anticipates the motif of recognition in Joseph’s court, for the brothers failed to “recognize” (42:8) and “know” (42:23) Joseph’s identity.

That Judah was unaware of her identity recalls Laban’s deception of Jacob by giving him Leah (29:23–25) and the immorality of Lot’s daughters, who tricked him during a drunken stupor, catching him unaware (lōʾ yādaʿ, 19:33, 35).

That the text comments “[Judah] did not sleep [lit., “know,” yādaʿ] with her again” (v. 26) at the conclusion of his embarrassing confession provides a subtle allusion to his gullibility.

In addition to the brothers and Jacob collectively, Judah’s lack of knowledge provides a foil for the wisdom of Joseph, who is the interpreter of dreams par excellence and whose knowledge and insight gain him the upper hand over his siblings.

His brothers meanwhile are dim-witted like Esau, unsuspecting of their host’s identity and his knowledge of their conversations. (K. A. Mathews, Genesis 11:27–50:26, vol. 1B, The New American Commentary (Nashville: Broadman & Holman Publishers, 2005), 719–720.)

A business transaction?

The interaction between Judah and Tamar is so cold. It makes me so uncomfortable that they treat this encounter as a simple business transaction. After all, this is all it seems to be to them, at least to Judah. Judah is so oblivious he does not realize he is about to commit the sins of adultery and incest. Tamar is still betrothed to Shelah (Deuteronomy 22:23-24) and she is also Judah’s daughter-in-law (Leviticus 18:15).

Whereas Judah has lost his lucidity and self-control, Tamar behaves as a shrewd businesswoman and is in full control of the situation. - Doukhan, Jacques, 425.

Tamar plays out her role by asking for the appropriate payment, “What will you give me?” Matthews points out that this may be a play on the failures of Onan and Judah, the former who did not “give his semen” (v. 9) and the latter’s son to whom “she had not been given” (v. 14). (K. A. Mathews, 720.)

Tamar was probably aware that Judah would not have been prepared for this transaction and would not be able to pay cash. Considering her past experiences with Judah she required an immediate guarantee in the form of objects that would prove his identity. She took the equivalent of his driver’s license, his major credit cards, and his passport.

Foolishly he yields his personal identifying credentials used in official transactions. The ancient cylinder “seal” (ḥôtām/ḥôtemet) was typically made of engraved stone that was rolled across soft clay and on pottery handles, leaving an authoritative and authenticating imprint (e.g., Exod 28:11; 1 Kgs 21:8). - K. A. Mathews, 720.

The signet was attached to a rope, which was worn around the neck. The “staff” (מַטֶּה mateh) was a stick representing the authority of the owner (Numbers 17:3). The same Hebrew word also means tribe (Numbers 2:7,12) The holder of the mateh would represent the tribe, as its leader; thus the mateh became the ensign of royalty, the scepter (Ezekiel 19:11,14), with a messianic connotation (Psalm 110:2). In this story Judah’s staff may be an allusion to the messianic destiny associated tot he tribe of Judah (Genesis 24:17; Numbers 24:27) (Doukhan, Jacques, 425.)

She conceived by him

Then he said, “What pledge shall I give you?”

So she said, “Your signet and cord, and your staff that is in your hand.” Then he gave them to her, and went in to her, and she conceived by him. - Genesis 38:18 NKJV

The fact that Tamar became pregnant by that first and only act of intimacy (Genesis 38:26b) is one of many subtle indicators that divine providence superintended the events leading to her impregnation.

Are you okay with this interpretation? Are you okay with God’s will being accomplished in this manner? Is it okay for God’s will to come through even when deception and adultery are involved?

I am not saying it was God’s will for this to happen. But is it okay for God to work through the messy lives of sinful human beings in order to bring about great blessings for all of humanity?

Are we okay with this story being in the Bible? Does it make you uncomfortable or does it give you hope and peace?

This story is not about going out there an committing adultery or behaving like a prostitute. This is not a story that encourages deception as a means of gaining advantage. This story is about God in His infinite mercy using incredibly flawed human beings to bring about blessings and restoration.

But there is more to this story, we are not done yet.

Back to life as usual

So she arose and went away, and laid aside her veil and put on the garments of her widowhood. - Genesis 38:19 NKJV

Tamar goes back home and changes back to her usual outfit and no one is aware of what she did. Want to make this story even more uncomfortable. Place yourself in Tamar’s shoes. You go back home, you put on your widow’s garments. Along with your garments comes a reminder of your lot in life, a hopeless widow. You are betrothed to a young man who will probably never marry you. You can’t marry anyone else. You are doomed to live out your days in your father’s house, forgotten, ignored, forsaken. Would you be praying to God that you became pregnant by your father-in-law? Would you be praying to God that He blesses your deception? If you were God, would you answer that prayer? Would you bless Tamar’s plan, the deception of Judah, one of the patriarchs of the children of Israel? Would you choose the man who had power and freedom, or would you choose to help the helpless widow?

Not a simple story. This mess is what God has to work with. We know that Tamar conceived by Judah (Genesis 38:18), but she does not know that right away. She had one shot, and it will likely be a while until she finds out whether it worked or not. Even if she does become pregnant, what will happen after that?

Where is the harlot?

20 And Judah sent the young goat by the hand of his friend the Adullamite, to receive his pledge from the woman’s hand, but he did not find her. 21 Then he asked the men of that place, saying, “Where is the harlot who was openly by the roadside?”

And they said, “There was no harlot in this place.”

22 So he returned to Judah and said, “I cannot find her. Also, the men of the place said there was no harlot in this place.” - Genesis 38:20-22 NKJV

Judah is probably embarrassed by what happened so he sends his friend, the Adullamite, who seems to be more comfortable with the task. It is worthwhile to note that the word used for “harlot” in Genesis 38:21 is not the same word used in Genesis 38:15. Genesis 38:15 used the word זָנָה zana or prostitute, whereas Genesis 38:21 uses the word קְדֵשָׁה qdesa or temple prostitute. One way of looking at this is that Judah sees a prostitute, but his friend perhaps feels awkward asking around about the prostitute while he has a young goat with him. Maybe it would be more culturally appropriate to ask about a temple prostitute because now he looks like a religious man as opposed to a random guy visiting their town asking around about a prostitute.

Side note, the popularity of temple prostitutes in pagan worship could be one of the main reasons why God did not have female priests.

And they said, “There was no harlot in this place.” Indeed there never was a prostitute of any kind there, only a wronged woman trying to take justice into her own hands.

Lest we be shamed

Then Judah said, “Let her take them for herself, lest we be shamed; for I sent this young goat and you have not found her.” - Genesis 38:23 NKJV

Judah is afraid word will get out that he was outwitted, by a prostitute. Judah is embarrassed that he was bested by a woman and is now trying to do damage control. Maybe if he just forgets the whole thing and just sweeps this matter under the rug everything will go on as normal. Judah is likely hoping no one recognized him, hoping his friend won’t tell anyone and that he will never encounter that woman again. And perhaps that is a possibility if Judah learns his lesson, humbles himself, and repents for his past sins.

Tamar played the harlot

And it came to pass, about three months after, that Judah was told, saying, “Tamar your daughter-in-law has played the harlot; furthermore she is with child by harlotry.”

So Judah said, “Bring her out and let her be burned!” - Genesis 38:24 NKJV

Clearly, Judah had not released Tamar to marry another, which later was an option provided in Deuteronomy 25:5–10. Since she was to live as a widow in her father’s house (Genesis 38:11), implying that she was to abstain from sexual contact, the community concluded what was evident on the face of it: she had become pregnant by harlotry.

If Tamar is Judah’s daughter-in-law, why is she living with her father and not with him? If she is under his authority why is he not providing for her? Should not Judah provide her with a home, food, and a husband? He is neglecting his responsibilities to care for her but he seems all too eager to punish her for her sin. Judah wants Tamar to be burned. That is a very cruel punishment and a terrible way to die, but perhaps he hopes to establish his honor and free his youngest son to marry someone else.

Most striking is the call for Tamar’s burning, which is rare in Mosaic law as a form of capital punishment; it is reserved for the heinous sex crimes of a man’s marriage to his mother-in-law and the promiscuous daughter of a priest (Lev 20:14; 21:9; contrast stoning in Deut 21:21, 24). Burning the body was an act of severe degradation (2 Kgs 23:16; Amos 2:1). The Code of Hammurapi (§§110, 157) provides for the burning of culprits in the cases of a religious transgressor and a sexual offender. Perhaps the essential idea behind death by fire for sexual offenses was purging the offense from the community (e.g., Josh 6:24; burned after stoning, 7:15, 25). - K. A. Mathews, 723.

But while Judah is playing checkers, Tamar is playing 3-D chess.

Recognize this?

When she was brought out, she sent to her father-in-law, saying, “By the man to whom these belong, I am with child.” And she said, “Please determine whose these are—the signet and cord, and staff.” - Genesis 38:25 NKJV

Although Judah and the men of the city appear to have complete power over Tamar’s fate, by her knowledge she maintains power over the bamboozled men. ( K. A. Mathews, 723.)

Tamar does not make a direct charge but permits Judah to draw the obvious conclusion. The language of the verse recalls the brothers’ request of their father regarding the identity of the torn robe (Genesis 37:32): “sent” and “recognize.” The theme of “recognition” recurs here (see Betrayed by Family).

More righteous than I

So Judah acknowledged them and said, “She has been more righteous than I, because I did not give her to Shelah my son.” And he never knew her again. - Genesis 38:26 NKJV

Checkmate.

Tamar, the victim, the weak, the powerless, the person with no options or resources has come out victorious.

Judah also recognizes his sin and seems to grow from the experience.

That the text adds that he did not have sexual relations with Tamar again showed that the patriarch had repented of his behavior. Although the sexual encounter was wrong, Judah was not satisfied with acknowledging the obvious. He no longer is ignorant of his circumstances or their broader importance Judah’s insight into his guilt and the understanding of the reason that lay behind it points ahead to the character transformation the patriarch will fully undergo. Unlike Reuben and his brothers, Judah perceives the more important underlying issues of their actions, bringing about favorable results (Genesis 42:2; 44:18–34). As Noble summarizes, “Judah shows a remarkable ability to bring the heart of the matter clearly into view, and thereby to enable his present circumstances to be seen from a new perspective.” - K. A. Mathews, 723–724.

A friend of mine and fellow pastor J. Harold Alomia shared something with me that I had never considered. Here’s my paraphrase of what he shared.

In some ways, Tamar is like Christ. She has to become something in order to get something by that was hers to begin with and has to undergo the abuse pertaining to her sacrifice of playing something she’s not.

What do you think? It sure gave me some food for thought.

Tamar’s legacy

27 Now it came to pass, at the time for giving birth, that behold, twins were in her womb. 28 And so it was, when she was giving birth, that the one put out his hand; and the midwife took a scarlet thread and bound it on his hand, saying, “This one came out first.” 29 Then it happened, as he drew back his hand, that his brother came out unexpectedly; and she said, “How did you break through? This breach be upon you!” Therefore his name was called Perez. 30 Afterward his brother came out who had the scarlet thread on his hand. And his name was called Zerah. - Genesis 38:27-30 NKJV

That Tamar had twins reminds us of the birth of Jacob and Esau, even using the exact words of Genesis 25:24. The peculiar circumstances of their birth revealed that the younger superseded the elder. These details of Tamar’s delivery become important to determining the chosen successor to Jacob’s position. The narrative implies that Judah is the successor in the sense that his descendants will rule over their sibling tribes (Genesis 49:8, 10; 1 Chronicles 5:2). The children’s birth conveys the same rivalry that marked the chosen line in the lives of Abraham, Isaac, and Jacob.

Want to know what became of Perez?

18 Now this is the genealogy of Perez: Perez begot Hezron; 19 Hezron begot Ram, and Ram begot Amminadab; 20 Amminadab begot Nahshon, and Nahshon begot Salmon; 21 Salmon begot Boaz, and Boaz begot Obed; 22 Obed begot Jesse, and Jesse begot David. - Ruth 4:18-22 NKJV

Matthew 1:3 mentions Tamar and Perez in the genealogy of Jesus. Tamar is the first woman to be mentioned in the genealogy of Jesus. Interestingly Jesus’ genealogy excludes the great matriarchs Sarah, Rebekah, Rachel and Leah. Yet Tamar, Rahab, Ruth, and the wife of Uriah, are mentioned in Jesus’ genealogy. Perhaps it is because all of these women had highly irregular and even suspicious marital relationships and in many ways foreshadowed Mary, the mother of Jesus, who also had a similarly suspicious case, being pregnant while unmarried to her husband. There is a theme here that we also see in the story of Joseph, where the suspicion of evil will be turned into good and will lead to deliverance (Genesis 50:20).

Just as God delivered Tamar through Judah’s dubious relation with her, God also delivered Joseph, and ultimately, the land through Judah’s sale of Joseph, and ultimately the entire world through the betrayal of Jesus.

God can bring good out of tragedies.

I am not saying that God wishes for tragedies, but rather that there is hope even in the midst of tragedies.

Whatever mess you are in, come to God and let him bless you and bring you out of it, regardless of what you may have done in the past.

Don’t count yourself out just because your life is messy. Don’t count yourself out because you have made mistakes. Don’t count yourself out because you have been wronged by those in power and those who should know better.

God can do mighty things in your life and through you. you have no idea the positive impact your life can have on the lives of those around you.

Tamar is a strong female character, not because she is perfect or has superpowers, but because in her weakness she refused to give up hope. Tamar is a strong person because in her weakness God’s strength was made manifest.

“For when I am weak, then I am strong.” -2 Corinthians 12:3b

#Joseph #Tamar #Genesis #Narrative

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innervoiceartblog · 2 years

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Born 194 years ago today, 12th May 1828, Dante Gabriel Rossetti, was an English poet, illustrator, painter and translator, and a member of the Rossetti family. He founded the Pre-Raphaelite Brotherhood in 1848 with William Holman Hunt and John Everett Millais. Rossetti was later to be the main inspiration for a second generation of artists and writers influenced by the movement, most notably William Morris and Edward Burne-Jones. His work also influenced the European Symbolists and was a major precursor of the Aesthetic movement.

Rossetti's art was characterised by its sensuality and its medieval revivalism. His early poetry was influenced by John Keats. His later poetry was characterised by the complex interlinking of thought and feeling, especially in his sonnet sequence, The House of Life. Poetry and image are closely entwined in Rossetti's work. He frequently wrote sonnets to accompany his pictures, spanning from The Girlhood of Mary Virgin (1849) and Astarte Syriaca (1877), while also creating art to illustrate poems such as Goblin Market by the celebrated poet Christina Rossetti, his sister.

Rossetti's personal life was closely linked to his work, especially his relationships with his models and muses Elizabeth Siddal (whom he married), Fanny Cornforth and Jane Morris.

The painter,and art critic, Roger Fry wrote in 1916, "Rossetti more than any other artist since Blake may be hailed as a forerunner of the new ideas" in English Art.

The son of émigré Italian scholar Gabriele Pasquale Giuseppe Rossetti and his wife Frances Mary Lavinia Polidori, Gabriel Charles Dante Rossetti was born in London, on 12 May 1828. During his childhood, Rossetti was home educated and later attended King's College School, and often read the Bible, along with the works of Shakespeare, Dickens, Sir Walter Scott, and Lord Byron.

Rossetti's first major paintings in oil display the realist qualities of the early Pre-Raphaelite movement. His Girlhood of Mary Virgin (1849) and Ecce Ancilla Domini (1850) portray Mary as a teenage girl.

In 1850, Rossetti met Elizabeth Siddal, an important model for the Pre-Raphaelite painters. Over the next decade, she became his muse, his pupil, and his passion. They were married in 1860.

For many years, Rossetti worked on English translations of Italian poetry including Dante Alighieri's La Vita Nuova (published as The Early Italian Poets in 1861). These and Sir Thomas Malory's Le Morte d'Arthur inspired his art of the 1850s. His visions of Arthurian romance and medieval design also inspired William Morris and Edward Burne-Jones.

Around 1860, Rossetti returned to oil painting, abandoning the dense medieval compositions of the 1850s in favour of powerful close-up images of women in flat pictorial spaces characterised by dense colour. These paintings became a major influence on the development of the European Symbolist movement. In them, Rossetti's depiction of women became almost obsessively stylised. He portrayed his new lover Fanny Cornforth as the epitome of physical eroticism

Rossetti's wife, Elizabeth, died of an overdose of laudanum in 1862, possibly a suicide, shortly after giving birth to a stillborn child. Rossetti became increasingly depressed, and on the death of his beloved Lizzie, buried the bulk of his unpublished poems with her at Highgate Cemetery, though he later had them dug up.

After the death of his wife, Rossetti leased a Tudor House at 16, Cheyne Walk, in Chelsea, where he lived for 20 years surrounded by extravagant furnishings and a parade of exotic birds and animals. Rossetti was fascinated with wombats, asking friends to meet him at the "Wombat's Lair" at the London Zoo in Regent's Park, and spending hours there. In September 1869, he acquired the first of two pet wombats, which he named "Top". It was brought to the dinner table and allowed to sleep in the large centrepiece during meals. Rossetti's fascination with exotic animals continued throughout his life, culminating in the purchase of a llama and a toucan, which he dressed in a cowboy hat and was trained to ride the llama round the dining-table for his amusement.

The savage reaction of critics to Rossetti's first collection of poetry contributed to a mental breakdown in June 1872. Toward the end of his life, he sank into a morbid state, darkened by his drug addiction to chloral hydrate and increasing mental instability. He spent his last years as a recluse. On Easter Sunday, 1882, he died at the country house of a friend, where he had gone in a vain attempt to recover his health, which had been destroyed by chloral as his wife's had been destroyed by laudanum.

Rossetti was played by Oliver Reed in Ken Russell's television film Dante's Inferno (1967).

The original photograph of "The Rossetti Family", was taken on the 7th October 1863 by Lewis Carroll (writer of Alice's Adventures in Wonderland)

#The Rossetti Family #vintage photograph #Lewis Carroll #Alice's Adventures in Wonderland #Rossetti #Dante Gabriel Rossetti #john william waterhouse #art #art and soul #Pre-Raphaelite Brotherhood #william holman hunt #john everett millais #art history #Edward Burne-Jones #John Keats #christina rossetti #1863

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epnona-the-wisp · 2 years

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Bibliography:

House, Juliane. 2018. Translation: The Basics. First edition. The Basics. London ; New York: Routledge/Taylor & Francis Group.

Munday, Jeremy, ed. 2009. The Routledge Companion to Translation Studies. 1. publ. London: Routledge.

Holy Bible: The Old & New Testaments : Holman Christian Standard Bible. 2004. Ultrathin classic ed. Nashville, Tenn.: Holman Bible Publishers.

“Metamorphosis.” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Metamorphosis&oldid=1112933420.

“Interpreter (Computing).” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Interpreter_(computing)&oldid=1110749699.

“Indigenization.” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Indigenization&oldid=1086619771.

“Germination.” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Germination&oldid=1108896622.

“Ship of Theseus.” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Ship_of_Theseus&oldid=1113087115.

“Sanctification.” 2022. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Sanctification&oldid=1101607453.

“Boat Repair: DIY Tips for Boaters - Boats.Com.” 2022. Accessed October 2. https://www.boats.com/how-to/boat-repair-diy-tips-boaters/.

#poets on tumblr #poem #pastiche poem #original poem #bibliography under the cut #not artorbis #salt and light

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rcsodak · 5 months

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Check out this listing I just added to my Poshmark closet: 2001 Cornerstone Family Bible King James Vers. Holman Bible Publ..

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elleavated · 5 months

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What does Proverbs 10:17 mean?

The person who listens to godly advice (Proverbs 9:9) gives themselves a better likelihood of success and longevity than those who ignore wisdom. Those who follow Christ's teachings can enjoy a truly meaningful life now (John 10:10) and eternal life beyond the grave (John 10:28).

The person who refuses to be corrected (Proverbs 9:7–8) and continues the wrong path through life sets a bad example. In many cases, others will be tempted to follow that pattern. For that reason, Scripture warns against becoming close with those who hate God and His truth (Proverbs 13:20). Though the truths contained in God's Word offer forgiveness and life (1 Corinthians 6:9–11), the people defined as "scoffers" (Proverbs 1:22) make a litany of excuses for rejecting that message. This comes in the form of false accusations of contradiction, misleading criticisms, rejection of biblical morality, or claims of irrelevance. Some simply reject the Bible because it exposes their sin and makes them uncomfortable (Ephesians 5:11–13; 2 Peter 1:19; Psalm 119:105).

Unfortunately, many self-labelled "experts" with little legitimate knowledge of the Bible ridicule it and substitute faulty human reasoning in its place. Seemingly educated, or not, such critics of the Bible lead others astray.

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Context Summary

Proverbs 10:11–32 contrasts the righteous and the wicked, focusing on their different speech patterns, their different lifestyles, their different attitudes, and their different destinies. Verses 21 through 27 are especially focused on the different results which can be expected from pursuing godliness, versus pursuing sin.

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Chapter Summary

This chapter begins 375 "proverbs," which are general-case lessons or observations. These wise remarks continue the discussion of wisdom and wickedness begun in chapters 1—9. Most of the verses in chapter 10 contain a sharp contrast, with the conjunction "but" separating the lines. Often, the subject changes from verse to verse. The contrasting subjects include sons, treasure, work ethic, reputation, relationships, success, and speech.

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Ephesians 5:11-13 (KJV)

11 And have no fellowship with the unfruitful works of darkness, but rather reprove

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chatwithvera · 7 months

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THE OLD TESTAMENT HANDBOOK from Holman Publishing (my review)

Compact, organized study aids are extremely beneficial to the student of the Bible. Maps, word studies, time lines, etc. help in understanding and visualizing the who, what, when, where, and why of Scripture. So "The Old Testament Handbook" should prove to be an invaluable aid for indepth study. ... The book is beautifully and classically bound with study spine (lays flat from the onset of use) and cloth covered board binding. ... However, I believe that the interior designers failed to understand that tiny print, light colored print on colored backgrounds, and use color-flooded or color-saturated pages do not lend themselves to study. ... The text is extremely difficult to read for me. So I checked with a relative that is substantially younger than I and they, too, were aghast at the difficult to read text. ... So in my opinion a second edition should be considered for printing with typical black text on white (or light cream) pages. Larger type fonts throughout the book should be used. ... Consideration should be given for the fact that eye strain discourages study. ... My rating: 5-stars for content. 2-stars for presentation. 5-stars for binding.

#@christianstandardbible #@Holman #MomentumInfluencerNetwork #BH/Lifeway #Holman Bibles #sponsored #@BHPub

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scubalomo · 2 years

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Online bible lessons

ONLINE BIBLE LESSONS HOW TO

ONLINE BIBLE LESSONS FREE

We are reviewing and updating all Bible studies and each of our pages for you. We have redesigned our entire website and hope to finish updating it soon. We wish it all could be done quickly, but the development and preparation for uploading takes a considerable amount of time. We plan to add more studies with lessons on I Peter, the Book of Esther, and the Epistles of John. We currently have three studies published there and plan to add more soon. We've also partnered with as another way to bring our resources to your small group in an online format. Our format for these Bible studies provides aĬurriculum of daily discussion questions which work great for small We offer to email the daily study questions to you every dayįor some of the studies.

ONLINE BIBLE LESSONS FREE

That's where the free online Bible study lessons on this website help you.įor example, our Bible studies of the Gospel of John, the Book of Ephesians, the Book of Philippians, the Book of Colossians, the Book of James, and the Book of Genesis provide you systematic daily lessons. It takes dedication to develop an understanding. When you study, will you get every question answered right away? No, it takes time and careful study. In short - God wants you to be "Biblefied." By the way, God loves you and wants you to be changed by Hisīook, the book He wrote for you. You believe God's Word, it will change you. Jesus said if we hear and keep the Word of God we'll be blessed ( see Luke 11:28). Of course, the cool part is that you can reap rewards right away during your life here on earth. Your rewards can last beyond your lifetime. It's really simple - you study - you get answers. These free online Bible study lessons are a ministry of the Gospel of Jesus Christ and there's no cost to you - except your time.

ONLINE BIBLE LESSONS HOW TO

Teaches us how to become right before God ( see II Timothy 2:16).īible Study is Your Investment in Your Eternal Future The Bible also reprimands us, corrects us, and He tells us it's profitable and helps us understand what's KnowingĪnd understanding God is your key to understanding who you are because Studying the Bible is the key to understanding God. But did you know there are more benefits to these free online Bible study lessons? Bible Study is Key to Understanding God These three goals are important because when you reach them you bring glory to God. Finally, study so you can teach others what you've learned so they can become disciples of Jesus Christ also.

Teach others what God says in the Bible about them.

Then you can become who God created you to be. Also, you should study so you can apply the things you've learned to your life.

Understand biblical principles and then apply them in your life.

Study so you can hide the Word of God in your heart and mind. Study to know what the Bible says even though you don't have one in front of you. First, you should study so you know the Bible intimately.

Find treasure in God's Word and then hide it in your heart and mind.

We should study the Bible with a purpose. Nashville: Holman Bible Publishers Bible Study Lessons With A Purpose Ephesians 1:3 The Holy Bible, Holman Christian standard version. Praise the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavens. By the way, studying the Bible not only makes life understandable, it makes it great! Everybody's got questions like: "What's the meaning of life?" or "What's my purpose in life?" or "What happens when I die?"Īll those questions and more are answered in the Bible.

#Online bible lessons

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talmidimblogging · 2 years

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Mark14:10-15 (LDGNT) w/translation & Commentary

Brisco, T. V. (1998). Holman Bible atlas (pp. 234–235). Broadman & Holman Publishers. Mark 14:10–15 (LDGNT)10Καὶ Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα ἀπῆλθεν πρὸς τοὺς ἀρχιερεῖς ἵνα αὐτὸν παραδοῖ αὐτοῖς11οἱ δὲ ἀκούσαντες ἐχάρησαν καὶ ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι καὶ ἐζήτει πῶς αὐτὸν εὐκαίρως παραδοῖ12Καὶ τῇ πρώτῃ ἡμέρᾳ τῶν ἀζύμων ὅτε τὸ πάσχα ἔθυον λέγουσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ Ποῦ θέλεις…

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writemarcus · 2 years

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Power, Grace, and Noise

Whether a poetry slam, a tennis court, or a Broadway stage, Reg E. Gaines always brings his best game

by SUSAN L. HORNIK

May 25, 2022

Few poets can command a stage like Reg E. Gaines. For the past 30 years, the charismatic artist has mesmerized crowds at virtually every venue he has performed in. The two-time Tony and Grammy Award nominee, for the Broadway hit Bring in ’Da Noise, Bring in ’Da Funk, was at the forefront of the hip-hop meets spoken-word movement of the 1990s, and countless poets have been inspired by his intense performances. “Reg E. Gaines was an original member of the Poetry Pantheon who bum-rushed the stage of the Nuyorican Poets Cafe in the 90s,” Bob Holman, founder of the Bowery Poetry Club and a former Nuyorican Poetry Slam emcee, tells the Voice. “That crew—Maggie Estep, Tracie Morris, Paul Beatty, Willie Perdomo, Mike Tyler, Dael Orlandersmith, Dana Bryant, Edwin Torres, Ron Cephas Jones, among others—would bring an energized audience and national attention to the Poetry Slam, which I imported from Chicago’s Green Mill Tavern.”

Holman describes Gaines as a “sly, rangy, self-deprecating” athlete-turned-poet. “His moves onstage mirrored his grace and power on the tennis court. His classic ‘Please Don’t Take My Air Jordans’ poem were the last words of a just-mugged teen lying bleeding on the sidewalk. Take my cash, take my drugs, but don’t take my kicks!” The poem was published in the influential arts magazine BOMB, performed during a Ted Talk by poet Lemon Anderson, and memorized by writers across the country. “When the Nuyorican Poets went on tour, audiences would chant the words to ‘Air Jordans’ alongside Gaines’s performance,” Holman notes.

my air jordans cost a hundred with tax my suede starters jacket says ‘raiders’ on the back i’m stylin … smilin … lookin real mean cuz it ain’t about bein heard just bein seen my leather adidas baseball cap matches my fake gucci backpack there’s nobody out there looks good as me but the shit costs money it sure ain’t free and i gots no job no money at all but it’s easy ta steal the shit from the mall parents say i shouldn’t but i know i should gots ta do what i can to make sure i look good

. . .

come out a the station west 4th near the park brothers shootin hoops and someone remarks “HEY HOMES … WHERE’D YOU GET THOSE DEF NIKES?” as i said to myself … i likes em … i likes they were q-tip type white and blinded my eyes the red emblem of michael looked as if it could fly not one spot of dirt the airs were brand new i had my pistol knew just what to do —Excerpts from “Please Don’t Take My Air Jordans,” by Reg E. Gaines

Perdomo, the state poet of New York 2021 to 2023, says, “When I met Reg, he had already cataloged most of the iconic poems from the Nuyorican School of Poetry and the Black Arts Movement in his memory, verse by verse, stanza by stanza. He was a walking anthology. His discipline was inspiring and his love of poetry is real. He can ignite your political consciousness with any of his haiku, and the full-length triptych vanity mirror scene in Bring in ’Da Noise, Bring in ’Da Funk was one of the most powerful theater moments I ever witnessed. Reg E. Gaines brings in the smoke.”

Gaines has published three books of poetry, including The Original Buckwheat, and his work appears in anthologies such as Aloud: Voices From the Nuyorican Poets Cafe, The Outlaw Bible of American Poetry, and Bum Rush the Page. With John Coltrane, Miles Davis, James Baldwin, Toni Morrison, and Malcolm X as influences, Gaines has sought to connect music with his poetry, blending the two mediums whenever he performs. “My writing is rhythm, I am not concerned about contextually what’s happening,” he explains. “I’m trying to convey complicated emotions. I’m picking words for imagery and musicality. It’s not about word choice or wordplay or use of language, it’s about what words are musical. So my whole process is picking words that are musical enough for me to convey my emotion.”

Virtually all of Gaines’s poems have music behind them. His brother Calvin’s production company, Promiscuous Music, has worked with artists such as Destiny’s Child and Lady Gaga, often working with producer Mark Wilson. Another music producer brother, Phillip, known professionally as Michael Moog, collaborates with Reg and has worked with Tiffany and New Kids on the Block. “Being around these genius musicians, my family, they understand what I am trying to create. Just like Coltrane, they understand how to tell a story via their music. And I learned how to be a better writer listening to music,” Reg asserts. Calvin adds, “When we first saw Reg perform at the Nuyorican, we were shocked at how musical and nuanced his words were. That’s when we knew we wanted to collaborate in the studio. It’s been an incredible experience.”

Gaines gave poet-playwright Carl Hancock Rux his first opportunity to record. “It was on his album Sweeper Don’t Clean My Streets,” says Rux. “He had already had great success as a spoken word artist, was on his second album, and remained generous and connected to the community the entire time. That’s the model we all lived by at that time. Each one, teach one; each one, open the door for the other. Nuyorican Cafe cofounders Miguel Algarín and Lois Griffith and so many others taught us to nurture a community of poets and artists so we would contribute something to the world,” he continues. “No one was in it for themselves. I love Reg for that, and always will. He had remained the same person he was decades ago, building platforms for as many artists as he can.”

Gaines was crowned a Nuyorican “Grand Slam Champion” in 1991, an impressive achievement within the slam poetry community. Poet Katherine Arnoldi fondly recalls memories of losing to him. “At the Grand Slam, I made the mistake of throwing my big slam poem, ‘My Landlord,’ out early in the competition. The Nuyorican was packed that night and Reg was on fire, as he always is, making the words pop and swirl. He beat me with his ‘Air Jordan’ poem because he had the force and was using it for good! Nevertheless, 30 years later, to save a little face, I have to remind him he only won by a quarter of a point!”

National tours, a record deal with Mercury, and appearances on national TV shows such as The Arsenio Hall Show, The Daily Show With Jon Stewart, and MTV Unplugged soon followed. Says Holman, “Gaines was also an important dynamic in MTV’s decision to do ‘Spoken Word Unplugged,’ a precursor to Russell Simmons’s ‘HBO Def Poetry Jam’ of a few years later.” Black Flag’s Henry Rollins hosted the two MTV versions, which relied almost exclusively on the Nuyorican Poets Cafe poets. “Gaines’s ‘Air Jordans’ became a national dialogue,” says Holman. “With ‘Queen of the Scene’ Maggie Estep, he performed the first-ever televised poetry duet/duel, trading verses (and accusations) in ‘You’re Just Using Me for Sex.’ It was a defining moment—the MTV spotlight had stopped for a moment on the Cafe poets. Poetry was now officially cool.”

A highlight of Gaines’s career was performing poetry onstage with musician Eric Roundtree and Gaines’s brother Gordon for 150,000 people at Woodstock, in 1994. The event turned out to be the last performance Gordon and Reg collaborated on; Gordon died a short time later. “Reg once told me about Black poetry, that they will love you till they understand what you are saying, then they’ll want to kill you,” says Roundtree. “He is fearless.” And while these days lots of people are trying to become celebrities, posting content on TikTok and Instagram, Gaines had little interest in his brief brush with fame. When he was nominated for a Tony, he says, he was almost relieved when Rent creator Jonathan Larson won that year. “Had Larson not passed away, I would have won the Tony that year,” acknowledges Gaines. “But fame is all bullshit; any disappointment I felt disappeared five minutes later. I was on to the next project.”

Gaines is now expanding to directing, working on varied projects, including Jerry Quickley’s Live From the Front, Regie Cabico’s Straight/Out, and Marcella Goheen’s BLAK. Since 2007, he has been the artistic director of the Downtown Urban Arts Festival, which is celebrating its 20th anniversary of presenting new works highlighting contemporary urban culture. “My passion for theater started as a young boy when my grandma took my brothers and sisters to see plays. It opened my eyes and I wanted to work more in this medium,” he recalls. “I so enjoy encouraging young artists who have something to say.” Over the past 20 years, DUAF has presented nearly 300 new plays by over 200 emerging and established playwrights, including Dominique Morisseau, Martyna Majok, Nelson Diaz-Marcano, Carl Hancock Rux, Jessica Care Moore, Craig MuMs Grant, and Ming Peiffer.

“Reg E. was the first person to hear my voice and make it feel worth it,” says Diaz-Marcano. “Saw my style and told me my voice mattered. And when my work needed just a bit of help, he offered me the space and counsel to grow. I worked with [the festival] in 2013 before I got burnt out and decided to quit writing. A few years later, I decided to give it a try again and I trusted the festival with what I believed was my last chance. I won Best Play that year. Today, I am an award-winning published playwright, and I believe entirely if it weren’t for the encouragement and challenges that Reg gave me, I wouldn’t be here today.” ❖

The 2022 festival will present four full-length plays and 12 one-acts, as well as an extended engagement of James Earl Hardy’s B-Boy Blues The Play, the festival’s centerpiece, directed by Stanley Bennett Clay. Festival performances will run from June 1 to 25 at Theatre Row (410 West 42nd Street).

Wednesday, June 1 at 8 p.m. 20th Anniversary, by Marcus Harmon Set 20 years after the September 11 attacks, two firefighters meet to remember a friend, and reveal much about themselves and the world around them. The Hard Knock Lyfe, by Cris Eli Blak When a rapper is diagnosed with AIDS, he must reckon with masculinity, what it means to be a man of color, and repairing his relationship with his estranged daughter.

Thursday, June 2 at 8 p.m. Socky Tells All, by Rollin Jewett Andy is a young patient in a mental institution who has no intention of ever leaving. Nor does his best friend—a stuffed sock monkey. The Palmist, by Sheila Duane Fortune tellers predict the future, but are they really psychic? Can they sense a murderer with a single touch?

Wednesday, June 8 at 8 p.m. Phantasmagoria, by Alethea Harnish While in university-sanctioned quarantine, a young woman learns what it means to forsake her home, her family, and her religion to live in the devil’s playground: New York City.

Thursday, June 9 at 8 p.m. Forever and a Day, by Marcus Scott Triggered by viral videos of young Black people dying, a boy genius and his best pals embark on a journey to discover the Fountain of Youth, through which they believe they can circumvent and combat the rampant violence against young Black people. The Love Not Together, by Jennifer Cendana Armas L and K are absolutely in love with each other … and absolutely unable to get it together.

Wednesday, June 15 at 8 p.m. Soul Survivor, by Alano P. Baez A man imprisoned and sentenced to die contemplates the course of his life, the story of his beloved soul singer, Sam Cooke, and the history of Black oppression in America.

Thursday, June 16 at 8 p.m. Run, by Elle Rhythm and verse drive this contemporary opera about a woman who, after a rattling revelation, awakens from a deep sleep. Adulting, by Amira Mustapha Miriam is a 30-something Muslim woman who recently experienced a loss. While she is waiting for her mother to arrive, her friend Liz tries to help her cope. How will she navigate this loss? And more important, how the hell you put on a hijab?

Saturday, June 18 at 8 p.m. For Colored Boyz, by Bryan-Keyth Wilson For Colored Boyz on the verge of a nervous breakdown/When freedom ain’t enuff is an unabashed, unapologetic display of Blackness that speaks to the human heart from a Black man’s perspective.

Wednesday, June 22 at 8 p.m. Midnight Mirage, by Zoe Howard Two strangers encounter each other on a subway platform in the middle of the night. As time bends and warps, they discover what it means to connect. The Good Cop, by Christin Eve Cato Anita Jones, a journalist who dedicates her life to civil rights and justice, is about to help file a lawsuit that will change many Black and Brown lives forever. She needs another signature, and turns to an estranged friend, Jade Santiago, a police officer who abides by the blue wall of silence.

Thursday, June 23 at 8 p.m. A Shot Rang Out, by Michael Hagins A white police officer is trapped in a warehouse during an increasingly violent protest with a scared Black teen and a disgruntled schoolteacher. Stoop, by Isa Guzman Two people from different generations within a predominantly Latino community confront the difficulties of coming out as transgender. The play is a moment, a confrontation, between two characters who care for each other but don’t have the same understanding of the situation.

Saturday, June 25 at 8 p.m. The Pride, by Joy In the Baker home, God is first. And women are kings.

Tickets and information at duafnyc.com

Susan Lyn Hornik is an entertainment/lifestyle journalist who has written for the South China Morning Post, BBC.com, and the L.A. Times, among others. One of her poems appeared in Aloud: Voices From the Nuyorican Poets Cafe, where she curated the Poets Erotica reading series.

#Marcus Scott #MarcusScott #WriteMarcus #Write Marcus #Reg E Gaines #DUAF #Downtown Urban Arts Festival #Theatre Row #The Village Voice #Village Voice

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officialyourdailyinspiration · 5 months

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Whatever We Ask from Him

and can receive whatever we ask from Him because we keep His commands and do what is pleasing in His sight. — 1 John 3:22 | Holman Christian Standard Bible (HCSB) Holman Christian Standard Bible Copyright © 1999, 2000, 2002, 2003, 2009 by Holman Bible Publishers. All rights reserved. Cross References: Job 22:26; Matthew 7:7; Matthew 21:22; John 8:29; John 9:31; Hebrews 13:21; James 4:3

#prayer #asking #receiving #God's will #faith #belief #pleasing #obedience #commands #1 John 3:22 #The Epistle of First John #New Testament #HCSB #Holman Christian Standard Bible #Holman Bible Publishers

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mrlnsfrt · 1 year

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The Gospel as Judgment?

Perhaps you have read troubling passages in the Bible such as Exodus 10:20.

But the Lord hardened Pharaoh’s heart, and he did not let the children of Israel go. - Exodus 10:20 NKJV

Some are tempted to dismiss passages in the Old Testament claiming something along the lines of “God had a system update in the New Testament because of Jesus’ ministry.” They may not word it that way but that’s the gist of it in my opinion. But, even if you believe that God has changed in some way from what He was like in the Old Testament and what He is like in the New Testament here is a similarly troubling passage from the New Testament. Surprisingly from the gospel of John.

And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.” - John 9:39 NKJV

Personally, I believe God does not change (James 1:17). But why would God harden Pharaoh’s heart or make those who see blind?

This is a challenging question and one that is worth exploring. Let us dive into the story recorded in John 9 and see how it can help us navigate this difficult topic.

Meet the blind man.

Now as Jesus passed by, He saw a man who was blind from birth. 2 And His disciples asked Him, saying, “Rabbi, who sinned, this man or his parents, that he was born blind?” - John 9:1-2 NKJV

When studying a narrative it is imperative to pay attention to the information the writer gives us. In this case, from the very beginning, we find out that this man has been blind from birth. This is an important detail in this story. The second important detail is a cultural one, from the question the disciples ask we learn about how people thought about someone who was born blind. If someone was born blind others assumed either they or their parents had committed some great sin. These two pieces of information are very important and will help us understand what takes place in the rest of the story.

Knowing that the man was born blind and that the disciples were asking who sinned we can assume that people interacted with this man and even his parents as if they were inferior, more sinful, and less worthy of God’s blessings. This mindset could have caused people also to be less sympathetic toward that family.

Perhaps the disciples, like many of us, thought the problem would be more tolerable if they

Similarly, when the disciples asked Jesus, “Who sinned?” (John 9:2), they frankly eschewed the role of a caring servant and chose instead to adopt the role of judge. […]

Jesus, however, refused to accept the disciples’ alternative of blame and in fact shifted the base system of the discussion from blame to the grace of God in the face of human need. - Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 313.

Jesus, the Light of the world

3 Jesus answered, “Neither this man nor his parents sinned, but that the works of God should be revealed in him. 4 I must work the works of Him who sent Me while it is day; the night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.” - John 9:3-5 NKJV

Jesus is clear that the blindness of the man is not directly related to either his sins or the sins of his parents. What Jesus says next is a bit puzzling. My interpretation of it is that the presence of the effects of sin presents an opportunity for a revelation of the works of God. I would not say that God desires sin to exist in order to demonstrate His power, but rather that the presence of the consequences of sin in our fallen world does not exclude God’s existence or His willingness to intervene. In the midst of all pain and suffering Jesus stands as the answer to all of our needs and the cure to all of our afflictions. The blindness of the man was not directly related to his sins or the sins of his parents but is a result of him being born in a sinful world, where we are all negatively affected in one way or another. But whatever way sin affects us, Jesus is the answer we need.

A miracle!

6 When He had said these things, He spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay. 7 And He said to him, “Go, wash in the pool of Siloam” (which is translated, Sent). So he went and washed, and came back seeing. - John 9:6-7 NKJV

Jesus does something odd. He makes clay by spitting on the ground, and takes that clay and anoints the eyes of the man. But the man is not healed at this point. The story is not about the healing powers of Jesus’ magical saliva. Jesus tells the man to go to the pool of Siloam and wash. The man obeyed, he went and washed and came back seeing! A miracle had taken place.

Sharing his testimony

8 Therefore the neighbors and those who previously had seen that he was blind said, “Is not this he who sat and begged?”

9 Some said, “This is he.” Others said, “He is like him.”

He said, “I am he.”

10 Therefore they said to him, “How were your eyes opened?”

11 He answered and said, “A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.”

12 Then they said to him, “Where is He?”

He said, “I do not know.” - John 9:8-12 NKJV

This miracle caused quite a commotion in the neighborhood. Suddenly people were divided, some recognized the man as the previously blind beggar, and others insisted it was simply someone who looked a lot like him. The man did his best to clarify that he was indeed the previously blind beggar. This caused people to wonder how his eyes had been opened.

This initial description of the miracle is very important for it is the most detailed description the man will give.

“A Man called Jesus made clay and anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ So I went and washed, and I received sight.” (John 9:11b)

In the New King James Version, I counted 31 words (25 words used in the original Greek text). This may seem nit-picky, but bear with me, it will make sense later on.

Those who were asking questions now want to know where Jesus is, but the man previously blind man does not know.

Meet the Pharisees

13 They brought him who formerly was blind to the Pharisees. 14 Now it was a Sabbath when Jesus made the clay and opened his eyes. 15 Then the Pharisees also asked him again how he had received his sight. He said to them, “He put clay on my eyes, and I washed, and I see.”

16 Therefore some of the Pharisees said, “This Man is not from God, because He does not keep the Sabbath.”

Others said, “How can a man who is a sinner do such signs?” And there was a division among them. - John 9:13-16NKJV

The blind man is now brought to the Pharisees. It is important to note here that when John used the term “Pharisees,” he employed that term to designate the group out of which the enemies of Jesus came. (Gerald L. Borchert, 317.) The neighbors were likely seeking help in understanding this astonishing miracle. It is at this point we learn that the healing had taken place on the Sabbath.

The man is asked once again how he received his sight and answers saying “He put clay on my eyes, and I washed, and I see.” This description is significantly shorter with only 12 words in the NKJV (10 words in original Greek). Just keep this detail in mind as the story progresses.

The Pharisees are sure that Jesus is not from God because He is not keeping the Sabbath the way they think He should keep it. From the strictest Pharisaical standpoint, Jesus had infringed the Sabbath tradition (not Scripture!) at two, probably three, points. First, he had healed on the Sabbath, which was permissible only when life was in danger. Patently it was not so in this case. Second, in making the mud he had kneaded on the Sabbath, which was specifically forbidden. Third, he had anointed the man’s eyes, which the stricter teachers also proscribed. For some, Jesus’ breach of the Sabbath traditions was enough to damn Him. Good men do not break the Sabbath which God has instituted. Jesus broke the Sabbath, ergo Jesus is not a good man. It was all so tidy. No hint here of any openness to review what might have been God’s purpose in giving the Sabbath, or to face the possibility that the God who had given the Sabbath had further things to reveal. Their God was petrified in the past. (Bruce Milne, The Message of John: Here Is Your King!: With Study Guide, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1993), 139-140.

Others disagreed, asking how a sinner could be capable of performing such miracles. This caused a division among those who were there. So they turn to the man who had previously been blind and ask his opinion on the matter, since Jesus had opened his eyes. The man claims Jesus is a prophet.

Refusing to believe

18 But the Jews did not believe concerning him, that he had been blind and received his sight, until they called the parents of him who had received his sight. 19 And they asked them, saying, “Is this your son, who you say was born blind? How then does he now see?”

20 His parents answered them and said, “We know that this is our son, and that he was born blind; 21 but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself.” 22 His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. 23 Therefore his parents said, “He is of age; ask him.” - John 9:18-23NKJV

The situation continues to escalate and the parents of the previously blind man are brought to help clarify things. The parents confirm that the man is their son and that he was born blind. But out of fear, they avoid commenting on how he received his sight and who was responsible for opening his eyes. It was inconvenient to believe that Jesus was the Messiah, that kind of talk would get you ostracized from the synagogue.

Was blind but now I see

24 So they again called the man who was blind, and said to him, “Give God the glory! We know that this Man is a sinner.”

25 He answered and said, “Whether He is a sinner or not I do not know. One thing I know: that though I was blind, now I see.” - John 9:24-25NKJV

Here is the beauty of sharing your testimony. The beauty of telling others what God has done for you is fairly straightforward. You don’t have to argue or prove anything. The man simply said I was blind and now I see. the Pharisees could argue all they wanted whether or not Jesus was a sinner, but it did not change the fact that He opened the eyes of that man. You do not need to engage in theological debate to share what God did for you. Just share what life was like before you met Jesus, and what life has been like since your encounter with Jesus.

How did the miracle happen?

26 Then they said to him again, “What did He do to you? How did He open your eyes?”

27 He answered them, “I told you already, and you did not listen. Why do you want to hear it again? Do you also want to become His disciples?”

28 Then they reviled him and said, “You are His disciple, but we are Moses’ disciples. 29 We know that God spoke to Moses; as for this fellow, we do not know where He is from.” - John 9:26-29 NKJV

Explaining a miracle will not cause others to believe. They had heard the story, they were interested in finding faults or explanations. They were not interested in believing and because of this they no longer heard what happened. If they were interested in following Jesus the man would gladly tell the story, but he knew they had no interest in following Jesus. The Pharisees now retreat to “safe territory” they claimed to be disciples of Moses, while accusing the man of “this fellow” who lacked pedigree, at least in their eyes. Interestingly, this fellow, whom they didn’t even know where He was from, opened the eyes of a man who had been born blind.

A marvelous thing

30 The man answered and said to them, “Why, this is a marvelous thing, that you do not know where He is from; yet He has opened my eyes! 31 Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him. 32 Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. 33 If this Man were not from God, He could do nothing.”

34 They answered and said to him, “You were completely born in sins, and are you teaching us?” And they cast him out. - John 9:30-34 NKJV

The blind man boldly addresses the Pharisees.

What was incredulous to him was that the officials who supposedly represented the perspective of God actually failed to recognize the work of God. As a result, not only did they not recognize God’s work in this unique healing event (the healing of congenital blindness), but they also failed to recognize the origin of the healer (pothen, “whence”). To summarize, first, in his answer to the investigators he revealed his astonishment (“that is remarkable!”); second, he practically taunted them as specialists in the knowledge of God (“you don’t know … yet he opened my eyes,” 9:30); third, he virtually instructed them in his theology of God (God “listens to the godly … who does his will,” 9:31); fourth, he asserted the uniqueness of his experience (“nobody has ever heard … opening the eyes of a man born blind,” 9:32); and fifth, he concluded the certainty of the healer’s divine ministry (“if this man were not from God, he could do nothing,” 9:33). - Gerald L. Borchert, John 1–11, vol. 25A, The New American Commentary (Nashville: Broadman & Holman Publishers, 1996), 322.

The man’s theology is not 100% solid, especially because chasing after signs and wonders can lead you to be deceived. However, this is his personal testimony. He was born blind. He met Jesus and Jesus opened his eyes. He had no doubt this miracle had been done by God. It’s not like people who were born blind had their eyes opened regularly. What Jesus did was unheard of. It was not a trick, nor was it an isolated event (Jesus performed other miracles). There was plenty of evidence not only from signs and wonders but also from the life that Jesus lived and the content of His teachings.

The Pharisees can’t argue with this man’s personal testimony and decide to change tactics and make an ad hominem attack. Instead of attacking the argument the man made they attack him personally, saying he was completely born in sin, perhaps a reference to the fact that he had been born blind, and that was interpreted as a punishment from God for a grave sin.

Vision and blindness

35 Jesus heard that they had cast him out; and when He had found him, He said to him, “Do you believe in the Son of God?”

36 He answered and said, “Who is He, Lord, that I may believe in Him?”

37 And Jesus said to him, “You have both seen Him and it is He who is talking with you.”

38 Then he said, “Lord, I believe!” And he worshiped Him.

39 And Jesus said, “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

40 Then some of the Pharisees who were with Him heard these words, and said to Him, “Are we blind also?”

41 Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains. - John 9:35-41. NKJV

Jesus heard what had happened and sought out the man he had healed. Up until now, the man had not seen Jesus. When the man meets Jesus he confessed his faith and worshiped Jesus. Jesus makes an interesting statement.

“For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

God seems to like reversals. The last will be first and the first will be last ( for more on that read Becoming Great) and the blind will see and those who see will become blind. Throughout this story, those who refused to believe in Jesus gradually became more blind to who Jesus was. Notice that at the beginning of the story, the man tells a detailed account of what had taken place. Each time he repeats the story the account becomes shorter and less detailed until finally the account of the miracle is no longer repeated. This storytelling technique creates the sense of someone slowly becoming blind to what happened.

Each time the Pharisees, and anyone else who was around witnessing these events, rejected the idea that Jesus had opened the eyes of this man who had been born blind, they became more blind to what God was doing. Though they witnessed the power of God at work, they rejected it and in the process became blind to what God was doing. The pride of the religious leaders kept them from believing, and by reusing to believe they made themselves blind.

Another way of looking at this is that a revelation of Jesus’ power caused those who rejected Him to become blind to who He is. The Pharisees and everyone else who witnessed the miracle had the perfect opportunity to believe and accept Jesus as the Messiah, but by rejecting Jesus they also hardened their hearts to God, essentially becoming blind to the wonderful things God was doing in their midst.

The gospel as judgment

Whenever we share the gospel, the good news that God loves us and that Jesus died for our sins, and that through Jesus we can have eternal life as a free gift, the person who hears the gospel has the opportunity to accept Jesus and to grow in faith. However, that person is also free to reject God and harden their heart.

Maybe you have experienced this, when God causes you feel a sensation inside of you, a desire to seek Him, to believe Him to draw closer to Him. Each time that happens it is a great opportunity to invite God into your life and to choose to follow Him. Sometimes it can be quite random, other times you catch a glimpse of what God is doing in your life or in the lives of those around you. Sometimes someone you know or love is sharing with you what God has done or is doing in their life, and you feel something in your heart, a yearning for God. Or at least a curiosity as you begin to consider that God might really exist. Those moments are a great opportunity, and they are also moments of judgment. Where you can take one of two paths. You can choose to move towards God or away from Him.

Whenever you share with a friend or a family member about your personal journey with God you are giving them an opportunity to accept God, to believe and receive salvation, and to grow in their faith. The person you are sharing with also has the opportunity to reject God and harden their heart.

Sadly, some are so set in their rebellious ways that they actively reject God at every opportunity they get. I believe this is what happened with Pharaoh. It was not that he was ignorant about the God of Moses and the Hebrew people, but rather he was proud and arrogant and refused to humble himself. the manifestation of God’s power which caused many to believe and to marvel only hardened Pharaoh’s heart. The revelation of the great power of the God of the Hebrews only hardened the heart of Pharaoh, because even in the presence of overwhelming evidence of God’s power, Pharaoh refused to believe.

Similarly in this story, the Pharisees witnessed an incredible miracle, but their pride kept them from believing in Jesus. When God reveals His power it causes some to turn to Him and others to turn away from Him. I believe that those who reject God do so not because of a lack of evidence but rather despite the evidence. They are like the religious leaders who wanted to hear about the miracle one more time (John 9:26) but not because they wanted to believe, but rather because they wanted to refute that it was from God.

The problem with the Pharisees was not ignorance. It was rebellion. Jesus said to them, “If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore your sin remains.(John 9:41NKJV)

The good news is good news to those who accept it. But to those who reject it, it is judgment. We are to share our personal testimony, we should to tell others about what God is doing in our lives because each time we do we give them an opportunity to open their hearts to God. However, each time we share it also brings judgment, it is a moment of decision, and our eternal destiny is shaped by the choices we make during our lifetime.

I know this is a heavy topic. But I strongly believe that this is the case. So each post I write I do so to the best of my abilities to facilitate your acceptance of God. I truly want to encourage you and offer some guidance so that you might come to love God and accept Jesus Christ as your Lord and Savior.

Please, do not harden your heart.

Think about your own life, and consider what God has done for you. Surely you have witnessed His hand at work. You are alive today because God has intervened in His mercy and kept you alive.

My friend, as you read this, do not harden your heart.

Accept Jesus as your Lord and Savior.

Confess your sins, stop making excuses for the things you know you should not be doing. Invite Jesus into your heart.

If you don’t know what to say try something along these lines

“Lord Jesus, for too long I’ve kept you out of my life. I know that I am a sinner and that I cannot save myself. No longer will I close the door when I hear you knocking. By faith, I gratefully receive your gift of salvation. I am ready to trust you as my Lord and Savior. Thank you, Lord Jesus, for coming to earth. I believe you are the Son of God who died on the cross for my sins and rose from the dead on the third day. Thank you for bearing my sins and giving me the gift of eternal life. I believe your words are true. Come into my heart, Lord Jesus, and be my Savior. Amen.”

Take this step today, and continue on this journey.

Another prayer you can pray regularly is something along the lines of

“Lord, take my heart; for I cannot give it. It is Your property. Keep it pure, for I cannot keep it for You. Save me in spite of myself, my weak, unchristlike self. Mold me, fashion me, raise me into a pure and holy atmosphere, where the rich current of Your love can flow through my soul.”

If you have any further questions feel free to reach out to me either by commenting on this post or by reaching out to me through my social media. Instagram, Twitter, Facebook, TikTok

May God bless you and guide you all the days of your life.

#Narrative #Jesus #John

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