This was going to be just a rant for my friends, but I changed my mind. (roughly translated)
So, our life had a 180 turn since saturday. After we ate lunch (~11 am), our stepmother told us, and I quote “I-message niyo si daddy niyo na ayaw niyo na tumira rito, at gusto niyo roon sa nanay ninyo (our biological mother)” I was ‘quite’ done w/ her, kasi why would a person whom I consider a mother for the last 3 years have said this and actually skipped doing my dishes. I’ll get ahead of you and say this was the last straw for her that we didn’t really expect, though we’ve been through this before.
Fastforward 1 pm, after having talked with my father abt. It, we packed our things and brought it downstairs, she knew were going to pack, she was always in touch with my father, though there were times that she was extremely furious, shouting so loud w/o regards for the neighbors in a Filipino way (if ykwim). This was one of the times; she’d scolded us about how we weren’t able to live on our own, kasi we were going to our tito and tita in _____ who were old, but had taken care of us before. For that reason, I really didn’t think we had a place to run to. Our auntie (stepmom’s sister that was actually nice) and yaya gave their pities, though I won’t go further into that. To be frank, our dad let us sleep for 4 hours.
Later I heard that my Tito had arrived at our house, and I was really bothered because he was still talking w/ my stepmom, eh it was time to go down. So I stayed upstairs, actually 'we' because my sister is also upstairs waiting to move houses. But, surprise, the stepmom visited us upstairs in a calm manner. Telling us that we talk to Tito Abt it. Then she says "Hindi ko pinagsisiraan si ___ pero ..." proceeds to show sh*t abt him, which I won't disclose. But looking back at it, he was trying to do a good thing, but my dad is often regarded as 'stubborn'. I go downstairs and we went on to buy snacks. She seemed to be in a good mood, asking us if we forgot abt anything and stuff, then we were going to leave, all seemed to be good until we got into the car, I saw my stepmom jumping in joy as she was going Inside which puzzled me.
Later, at our uncle’s place we learn more abt my stepmom, my dad’s plans and all that (which I won’t disclose). It’s Tuesday now, I’m typing all this while eating watermelon, yum. Just sharing my story, don’t try to discover who I am just wanna tell my story to someone.
I am really worried abt our dog being left.

Hello all! On today’s Contradiction Corner we’re so pleased to have with us Governing Body member Jeffery Winder.
Critical thinker: Hello Jeffery!
gbJW: Hello.
Critical thinker: Jeffery we wanted to ask you a question
gbJW: ok, please go ahead
Critical thinker: In the most recent annual meeting of October 2023, you stated that when it comes to receiving “new light”, the governing body essentially goes back thru all the watchtowers from 1879 to present to research certain topics, correct?
gbJW: yes, that’s correct.
Critical thinker: And Holy Spirit guides the governing body when going thru this process in researching all that information then, correct?
gbJW: yes, we lovingly accept Jehovah’s guidance when he directs us in our study
Critical Thinker: So the literature from the inception of the organization has all been approved by Jehovah since it serves as a reference point for current matters?
gbJW: yes, that’s correct
Critical thinker: Ok, then may I present to you a question regarding a quote from a watchtower from 1931?
gbJW: yes, by all means.
Critical thinker: the quote I am referencing is from November 1st 1931 WT on page 327. It says: “The Watchtower recognizes the truth as belonging to Jehovah, and not to any creature. The Watchtower is not the instrument of any man or set of men, nor is it published according to the whims of men. No man's opinion is expressed in The Watchtower.”
Critical thinker: That’s a pretty straightforward statement, correct?
gbJW: yes, and its truth stands to this very day. Jehovah uses the governing body as his spokesperson on earth, the director of his organization and we teach the adherents by means of what Jehovah gives to us, his governing body.
Critical thinker: so essentially, what is written in the pages of the watchtower and other publications can be taken as coming from God himself?
gbJW: yes, that is correct and we lovingly accept that responsibility he’s bestowed upon us.
Critical thinker: may I present you with another quote?
gbJW: yes, go ahead
Critical thinker: This quote comes from the February 2017 Watchtower on page 20 if I’m not mistaken, paragraph 12. It’s referencing the “Beliefs Clarified” section of the Watchtower index. It states, “Of course, Jesus did not tell us that his faithful slave would produce perfect spiritual food.”
Critical thinker: So when I compare what was said in the 1931 watchtower to what was said in the 2017 watchtower, how would you explain that? Is the spiritual food that comes from Jehovah sometimes incorrect? The quote from 1931 doesn’t leave any room for ambiguity does it?
gbJW: 👀
Critical Thinker: I’m noticing a perplexed look on your face? Are you ok?
gbJW: 😐
Critical Thinker: If I may, I’d like to present to you the definition of contradiction. It’s, “a statement of a position opposite to one already made.”
Critical Thinker: would you say those two articles contradict each other?
gbJW: Well, we are not embarrassed about adjustments that are made, nor do is an apology needed for not getting things exactly right previously. We understand this is how Jehovah operates by revealing matters gradually.
Critical Thinker: Sooo, the literature IS opinion based and could be rightfully described as being published at the whims of men?
gbJW: sir, this is a Wendy’s
Critical Thinker: 😂 good one Jeff!
Critical Thinker: But no, seriously, how can you explain that?
gbJW:
Critical Thinker: Jeffery, it looks as though your handler is saying it’s time to cut the interview.
Critical Thinker: We want to thank Jeffery Winder for being the little dic in today’s ContraDiction Corner! We love you very much Jeffery!
Critical Thinker: To all of you out there, please join us next time as we get another dic from upstate New York to join at the corner, ContraDiction Corner!! Bye for now!

TLDR: Went to AA to stop drinking, ended up picking up the idea of "being of service to God", completely obsessing over it, being basically full-time in service to AA and fucking my life up good and proper.
I did AA for 1.5 years, it worked - I didn't drink - but I ended up with some kind of "God Addiction" whereby I was wandering around in some kind of craziness where I was trying to do the "will of God".
I ended up completely fucking my life up and relapsing in a spectacular fashion.
More recently I found https://www.worldwidesecularmeetings.com/meetings (Secular AA), which doesn't involve God of any kind - and in these meetings I've met so many AA's that seem to understand what I went through and have what seems to me to be really simple & positive sobriety (which was much more rare to me in 'normal' AA). In the few meetings I've been to I can share about my addiction to God, my experiences in traditional AA, and I don't feel judgement. This has helped a lot.
Even though AA's traditions state non-alignment with religion, AA was a offshoot of the Oxford group - which was indeed a hyper-Christian movement (This is how the founders got sober). Christian theology, combined with new-age movement flows through the literature of AA. However I think that - at least for me - considering what the will of the 'higher power' has led to a greater degree of disconnection from the important things in my life: family, career, and solving the very practical problems I had. I was so engaged in AA that I excluded my entire life outside of AA, additionally I started doing service at a church on a Sunday. None of this was good for me, and the entire time I was feeling absolutely insane.
At this point in my life I'm actually recovering from the 'spiritual experience' that I had in AA, and actively trying to get my own obsessive idea of god out of my head that I developed while being a part of that group. The addiction to god for me was worse than my addiction to alcohol, and has completely upended my life and made it in every way unlivable. My friends and family could not recognise me and I lost everything.
Quoting from elsewhere on the Net:
"Someone who is addicted to God is using the concept as an escape from their own lives. The balance is off. Instead of seeking help, they dissolve into an idea that God is directing every thought and action in their lives. They want to be a puppet and destroy those very things that God values in independent human beings. One can admire and appreciate a doll, but just as we can only love a real person, God doesn’t ask us to be robots in his service, but real human beings.
The damage comes in the same way it arrives with other addictions. God addicts sacrifice their relationships, jobs and families in what they believe is service to a higher power. But it’s just as toxic and out of balance as any addiction. And just like other addictions, the obvious problems only seem to have one answer for the addict – increase the dose. Ever more is required to get them into the fantasy life. The answer is more prayer, or reading the Bible more, or striving ever harder to get the satisfaction and release of their own version of an enlightened state."
That was me. I do not wish the same for you.
I am still recovering from this experience, and over the last nine months only recently have I began to get my "new obsession" out of my head and start thinking normally about solving the practical problems of my new reality.
Of course, your experience may vary.

I'd like to share a lengthy and self-indulgent note about my history with the Baha'i community and the impact it had on my family and me. It's worth noting that I'm sharing this using a throwaway Reddit account that I generally reserve for browsing porn. I find funny to imagine a Baha'i apologist reading this, becoming angry and judgmental, and then, investigating my profile and ending up jerking off. With that said, let's dive into my story.
I want to share my experience in case it resonates with someone else, a lot of the stories on this Reddit helped me, and perhaps my story will give some comfort to someone else. It has taken me a while to write this down, and I'm glad I finally got around to doing it.
My parents emigrated from their homeland for reasons of principle and value. Upon their arrival, they were greeted by Baha'is who met them. And so, lovebombed and lavished with love, praise, and celebration for moving countries due to values that they portrayed as being closely aligned with the Baha'i faith, my parents fell for this validation and worked very hard once they became Baha'is in the mid-1980s.
My dad got rid of all of his whiskies, and swiftly, my parents began hosting potlucks and fireside chats, diligently working to integrate into the Baha'i ecosystem. Back then, the atmosphere was fairly light-hearted, with devotional gatherings, prayers, and a somewhat 1960s-esque hippie vibe. There was live guitar music, and joss sticks.
However, I remember Baha'i classes having an interesting edge. We were taught that Buddhists were not following a religion but merely a way of life, and that Hindus had become pantheistic because they had lost the core of their faith and religion, which had become corrupted over time. Thanks to Google, I can discover that yes indeed, this is from Lights of Guidance.
There was a significant emphasis on the importance of gender equality and the oneness of humanity – because, hey, the eighties. I feel sad there isn't anything anymore about the Virtues project - even if the Virtues project was sort of framed like it was created by Bahais.
Even in the 1980s, there was an overwhelming atmosphere that the key to being a good Baha'i was how you presented yourself rather than your actual behaviour. I recall learning an apocryphal tale of a young Baha'i who, while fasting, participated in an aerobics class and nearly fainted (yeah, aerobics, this is a real 80s fable), but was told by another Baha'i to prioritize representing the faith well over completing the fast because *it looked bad*. From a very early age, I learned the importance of putting the right face forward.
My parents then took their relationship with the Baha'i faith to the next level and volunteered at the World Centre in Haifa. As a child, this was a pretty interesting experience. I was suddenly immersed in the Iranian, or rather, Persian community, with its strong culture of martyrdom. Even as a child, every event seemed to feature graphic videos depicting young kids being taken from their homes. It was quite frightening, and I remember being afraid.
I also recall a strong sense of hierarchy within the community. My family lived in a small apartment with a very old, busted-up car from the 1970s, while others resided in nice homes with pleasant views and drove nice cars. I attended a local Israeli school, which was a cultural experience in itself, while my peers my age went to the much fancier American school. It's important to note that, at this point, the conversation about the "great catastrophe" – two-thirds of the world's population dying, leading to a period of peace and the entry by troops – was a prevalent topic openly discussed at the World Centre.
We completed our stint there, even living through the Gulf War. Upon returning to my birth country, my parents chose to live in places with smaller Baha'i communities, as they wanted to support and help establish Local Spiritual Assemblies. Things had changed by this point, not only because I was a teenager but also because the community itself had transformed. There was a significant Iranian presence everywhere, and the focus had shifted heavily towards rules, especially those related to sex, drinking, and drug use. There was also a huge emphasis on financial contributions to the faith, and it was the first time I began to see a somewhat materialistic outlook within the community.
As a preteen and teenager, I engaged in activities like dropping off flyers in mailboxes and soliciting strangers to talk about this great new religion, all in the name of “teaching”. I joined the local choir and sang, inspired by a crush I had on a girl there. This was probably the golden time of the community, with the choir doing outreach and a balance between Western and Iranian believers.
However, things began to accelerate. The Ruhi Institute and teaching became significant focal points. I was encouraged to bring a good friend of mine to a Baha'i camp, and once there, I was pressured to ask him to convert. It was very uncomfortable.
This Reddit loves cringe stories, so here is a winner: I had a birthday party with my non-Baha'i friends, and two older Baha'i girls attended. One of the girls ended up stalking my friend, showing up at his workplace and calling him at home with sexually suggestive comments. The matter was escalated to the Local Spiritual Assembly, but instead of talking to me about it, they basically ended my friendship with this kid. To me, this somehow captures so much of what it was like to be a Baha'i child and how Baha'i adults treat children to this day.
When I turned 15, I signed up for Baha'i membership because it was the expected thing to do. However, by the time I was in my early 20s and studying at university, I had started to interact more with the local, real-world community. This might seem like a small thing, but it was actually quite significant. You see, my parents had always felt a little bit on the outside compared to the average person on the street around them. This sense of elitism was really exacerbated by being a Baha'i because Baha'is would walk around in a cloud of self-assurance, slapping each other on the back and saying , "We don't do drugs. We've got all the answers and solutions, not like you." That was pretty much the attitude. It felt very socio-economic, with a lot of judgment towards working-class people. When the Iranians arrived, the cultural judgments grew even stronger.
But I was working in restaurants and learning about booze from bartenders. I had gotten to know real people. I had lost my virginity, and all that Bahai jazz seemed so much less relevant. I hardly even noticed when the year 2000 arrived without the predicted apocalypse, entry by troops, or any of the other anticipated events. Life went on. I lived in another country and met a girl, and we lived together.
Here is cringe story #2: my girlfriend /fiancé and I hosted a Bahai couple from my hometown. Despite being in my late 20s and engaged, and even though I hosted this gentleman in my house and helped him with his preparations for his business and presentations in the country where I lived, he reported to the Local Spiritual Assembly that I was living with a woman and we weren't married. It was absolutely amazing. The level of judgment still grosses me out.
I started to reflect on what the religion had meant to me and saw how it had changed. The obsession with fundraising was becoming ever more strident and panicked. The gaps in the actual scriptural logic of the religion were becoming more exacerbated as real-world problems still ran rife, and real-time discussions on social media brought these issues to light. It took me a while to start really digging into it, and it was only much later, when I started therapy, that I realized I needed to formally resign from the religion.
Looking back, it's astonishing how this religion, which professes to have such blind equality between the genders, as if other religions have some kind of hardwired sexism, actually had hardwired sexism in how the Universal House of Justice operates. A religion that taught the oneness of humanity, as if all humanity is equal and other religions don't recruit from anyone they can find, places divisors. Although of course, Bahai’s can’t recruit from Israeli Jews, so much for oneness of humanity. But this religion has taught that all humanity is equal, unless, of course, you're gay. Then you can't get married, let alone have sex.
There are other principles I haven't touched on, such as non-involvement in politics, unless it involves things happening to Baha'is or politics in Iran. The principle of independent investigation of the truth doesn't seem to work if you might investigate something that's not in line with the Baha'i perspective. The idea of a universal language? I don't really see any evidence that they're even really thinking about that one. The unity between science and religion? A religion that only allows men to sit on its senior board of a global theocracy probably isn't going to jive with a contemporary scientific perspective…. I mean, apparently you don't need a penis to be a man anymore, right?
In between these moments are my colorful memories of random things, like endless discussions about the boundaries of physical intimacy, people getting married at the age of 16 because they had exemptions for being Persian, and meeting Ms. Khanoom in Israel, feeling some sadness that the lone woman who at least brought some feminine energy to the World Centre is now gone, replaced by 12 boring men.
I've had conversations with my wife where I tried to explain what Baha'is actually do. She just wonders why they aren't doing stuff like normal religions do, like reading to the elderly or supporting schools for the disabled. I explain that's not the target demographic. I remember a wealthy man brought to firesides who obviously nobody else wanted to listen to, but we all sat around and applauded him like he was a great ukulele player and a clever man. He pointed out a hilariously Iranian man who was an alternative healer, and they got into a debate about modern medicine. The wealthy man said, "Well, you should see my daughter and what she studied. She studies Law." And then quickly changed the subject when asked about her name since I studied at the same Law school. Here's this man who's self-aware enough to join the adoration of his crowd but doesn't want his daughter mixed up in it in any way. Absolutely hilarious. Make that cringe story #3.
This reflection was sort of sparked when my wife and I discovered that the writings attributed to Rumi, which Baha'is often quote, is the same guy who started the Whirling Dervishes. We read about Rumi and I realized just how different he is from Baha'u'llah. Rumi wrote poetry, but he didn't pretend to be a prophet of God. He was just offering a different dynamic for how to interpret spirituality. He didn't say he was part of some sort of cycle. There's something beautiful about that simplicity. And needless to say, Rumi lived long before the Baha'is ever started.
It makes me wonder, will anyone ever watch the equivalent of a whirling dervish dance for the Baha'is?
The obsession with appearances sounds like a joke, but it isn't. It wasn't for me. Some bad stuff happened to me on my trip to Israel. When we got there, my parents didn't understand why I was so upset about everything. It was a culture shock, attending a local school, not speaking Hebrew, being lumped together with Russian kids who also didn't speak Hebrew, and getting beaten up in the toilet. It wasn't a very good time for me.
So, I was sent to counsel with a local Israeli counselor. After several sessions, she instructed that I had to sit down with my parents and tell them what I needed to tell them, particularly about the shadow that had come over me since coming to Israel. My parents were enraged when I said, “I wish we never became Bahai”.
And so, we returned from the Holy Land and moved to a tiny community that was struggling to get members. To this day, my parents are still members. I've resigned so I'm never dubbed a "covenant breaker." I'm pretty sure my parents know that I resigned because they literally never raise the topic of the Baha'i faith with me. I wish the religion had some interesting cosmology, something mystical, some interesting new take on the universe, or provided my family with tools to handle being migrants or raising teenagers. At the very least, it could have given us a common language we could have used to bond together. It did none of that.
But to be fair, if it wasn't the Baha'is, some other rinky-dink cult would have love-bombed my parents back in the 1980s. Of course, it would have been so much more fun if it had featured more sex and drugs 😊

The book is James Hinton’s Selections from Manuscripts. There are four of them in total, with each being 600-800 pages.
Here is the download link from Internet Archive: https://archive.org/search?query=%22selections+from+manuscripts%22
I have been reading this series of four books for three months now. I feel the title I give is not exaggerating at all and a necessary means to grab the attention of indifferent people who may be overwhlemed by the quantity of information on the Internet.
And one of the reasons that such a phenomenal work is obscure to the public eyes is that James Hinton chose to publish them for private circulation only.
And for those who are sensitive to this kind of works containing a substantial amount of Light, it will only take a few minutes for you to recognize the value of them. Because THROUGHOUT these books are profound claims and you could just pick a random page to see if what I say is true.
Regarding questions such as why do we have suffering, the nature of pleasure, the nature of this world as we now perceive it, consciousness, Love, creature/creation, Being/non-Being, this book gives answers to them under the framework of Christian mysticism. Though this book has not penetrated to the ultimate layer of whyness of everything, it did to a significant degree.
Here are some quotes:

1. There can be no 'not' without where there is no 'not' within ; the only way of perceiving or being affected by 'not' is having it within. In fact it comes to this : all evil is merely formal, and touches not the fact; and this formal evil is the means of Being, is part of the progress of creation. All the evil is worth while, for it only means that there is a 'not' in the Being who perceives it. The 'not' is its own punishment ; it makes evil all around it, puts a man in hell. This is heaven ; but we do not see it. It is darkness to us. If a man is not to see the light, make him blind. This is casting us into outer darkness —the sinner casts himself there. There can be no evil to love. The 'not' is not evil to love ; it is only the scope and sphere of its self-sacrifice. Is it not essential to the very Being of love, which exists in giving. So the 'not' of the creature is the very Being of God, is His self-sacrifice for them. Love turns all into the opposite, redeems all not in time only, but eternally. Where love is there no evil comes ; ' He that loveth is in God.'
2. Talent is doing, genius is suffering. This puts suffering in its right light. For see : it is genius does the work of the world ; talent exists only for it, is of no use save as laying a basis for the work of genius. So man's work is done, not by doing but by suffering. It is by what we bear the world is redeemed ; our doing is very unimportant, in itself of no value ; but it is in our suffering God's work is fulfilled ; for suffering the world exists ; then we are used; God's work is done in us; in our suffering is the Being of the universe. Christ was a sufferer, not a doer. What He did was of little moment comparatively, and of little efficacy ; its use was not for itself but to reveal the true meaning and value of His suffering. In delirium tremens, both sight and touch may be under illusion. Is it not disease that makes us perceive that which is not ? so we, perceiving matter, are diseased. And Christ, in saving us, raises us to a new state, gives us a life not physical, and giving us new Being, necessarily gives us new perception.
3. Is not this beautiful: to think that we are to have an altruistic Being, a true personal own feeling of 'man'—feeling as good to me, as my own actual happiness, that which is good to 'man'; no more as now feeling it opposed to my good. Then I have a direct and personal interest and concern in more than that which concerns 'me,' in that which concerns 'man.' All that concerns him is my good, in a literal sense. I am not bound as I seem to be ; that is error and illusion and false feeling.—Then in suffering for the good of man (and all suffering is such), I am suffering strictly for my own good, for a good that will be my own. Even selfishness thus is turned round, and made servant to her conqueror, Love. In suffering I do not lose ; it will be my own joy.—Surely thus one embraces that reward—the future happiness to recompense suffering—which is in the ordinary faith. It will be altruistic happiness : in being made thus 'conscious' the happiness will be given. Yet observe: that is, and must be, a spiritual change: radically moral, not physical: it will be a consciousness according to truth, actual, not phenomenal.

I feel it urgent to widely disseminate these four books before negative people notice this and maybe secretly tamper with the scanned files.

Why being transgender is not a sin, by MARK WINGFIELD NOVEMBER 9, 2018

Link to original post: https://baptistnews.com/article/why-being-transgender-is-not-a-sin/#.YYk6tE7MK72
I recently met a lovely young family in the northern suburbs of Dallas. They told me they previously attended a large Baptist church there – until their high school son became their daughter.
The mother was committed to her volunteer work in the church, and when she told the pastor who supervised that ministry area that her child was transgender, the pastor said: “That’s fine. We love everybody here. But it’s still a sin.”
“Blah, blah, blah, but….” Whatever comes after the “but” always negates whatever nice things were said in the first part of the sentence. Beware of the “but.”
Some would look kindly on the suburban pastor’s response because, after all, the pastor didn’t kick the family out of the church or condemn the teenager straight to hell. But.
Even among Christians who appear kind or progressive, too often the existence of someone who identifies as transgender gets chalked up to “sin.” No doubt that’s the root reason so many Christians happily pile on against transgender persons and their family members about bathrooms and schools, because in their heart of hearts, they don’t understand transgender identity and simply default to thinking it is a sinful lifestyle choice.

I think we all can agree that a “sin” is something we do that we shouldn’t do, something we have a choice about. If I eat an entire half-gallon of ice cream, I am likely guilty of the sin of gluttony. I didn’t have to eat the ice cream. If I fixate on why other people are more athletic and agile than me in my mid-life body, I probably am guilty of the sin of envy. There is a way for me to redirect my thoughts to avoid envy.
The same is not true of transgender identity. Emphatically and conclusively, this is not a choice. It is who a person is. Did you choose to have red hair? Did you choose to be tall or short? Did you choose to have the genetic markers you have? Of course not. Transgender persons are simply acknowledging that the gender identity assigned to them at birth because of physical anatomy does not match the brain, biochemical and genetic gender identity they know inside.
Since writing a column two years ago about understanding transgender identity – an opinion article that has been read more than 1 million times and led to giving a TED Talk on the same subject – I have conversed with hundreds of transgender persons and family members of transgender persons. That’s not just ministerially speaking. It really has been hundreds. Every one of those transgender persons has told me that they knew from their earliest awareness – from the time they were 4, 5 or 6 years old – that the gender anatomy they showed on the outside did not match who they knew they were on the inside.
There is an increasing body of scientific evidence to back up this assertion. For example, a 2008 study published in the Archives of Sexual Behavior found that female fetuses with increased prenatal exposure to androgens are more likely to have gender nonconforming behaviors. Researchers – including some theologically conservative ones – point to environmental factors that may be responsible for what appears to be an increase in transgender identity through endocrine disruption beginning in the 20th century. This is linked to industrialization, development of new chemicals and medicines.
But these environmental factors only explain an increase, not the presence of transgender identity, which has been documented for centuries. The American Academy of Pediatrics (not to be confused with a small association of conservative pediatricians often cited by critics of transgender rights) recently released a new policy statement explaining that variation in gender identity is a normal part of human diversity. For an excellent, lay-friendly description of the emerging science of transgender identity, look to this report from Harvard University.

I could quote chapter and verse for study after study, and that would not change the minds of some people who are determined to label as sinful anything they do not understand, usually because “the Bible says so.” In these cases, I ask people to tell me where in the Bible being transgender is condemned as sinful. The only answer usually offered is Deuteronomy 22:5, which says: “A woman shall not wear a man’s apparel, nor shall a man put on a woman’s garment; for whoever does such things is abhorrent to the Lord your God.”
Here’s the problem with even a literal reading of that passage: Transgender persons will tell you they are not “men” putting on “women’s” clothing or “women” putting on “men’s” clothing. Instead, they are declaring an identity much deeper than clothing; they are saying that they are dressing outwardly to match who they know they are on the inside. This is not cross-dressing, which is not the subject of this column. Cross-dressing is about finding pleasure in wearing certain clothes. Being transgender is about finding mental and spiritual peace by aligning outward presentation with inner being.
Occasionally, people will point to Genesis 1:27 as a condemnation of transgender identity: “male and female he created them.” Most transgender persons will tell you they believe God has, in fact, created them as either male or female; the problem is how they have been labeled by others who are not God.
Some people today identify as “gender fluid,” meaning they find in themselves bits of both male and female identity and cannot definitely say they are one or the other. While this may sound unsettling to some of us on first hearing, a return to Genesis might help. There we also learn that God created both “night” and “day” and that God separated “land” from “sea.” Yet we have no problem understanding the existence of dawn and dusk or marshes and everglades. Also, the point of Genesis 1 is inclusion, not exclusion. The ancient text tells us that God created everything: “and,” not “or.”
The other lesson we need to keep learning from Genesis is that all humanity is created “in the image of God.” Everybody. Without exception. When we look at others who are different than us and try to see in them the image of God, we gain new understanding and empathy.
Sometimes well-meaning Christians get this part but still can’t get over the “sin” label. So they will say things like, “All of us are sinners in God’s eyes, and it’s just that my sin is different than your sin.” That’s another way of saying, “I love you, but….”
There’s an easy way to remember why this is wrong: Transgender identity is about who a person is. It is about their fundamental being as humans created by God in God’s image – an image that God has declared to be good.

Found myself connecting the tridactyls to DMT today and not off any experience but history. Word of the day: Diety Yesterdays: Stargazer* Look up these peruvian cultures (in textile) and be shocked to your core: Huari Culture, Chimu culture, Moche culture, Caral culture, Paracas culture, And even “the staff gods”
Lost and overlooked or longed for and questioned depictions of garmented; robed; crowned; floating; grouped and small sized brown,bronze,tan, grey and red tridactyl beings depicted alongside birds snakes & people. Adherently found depicted among such beings were apparent (present)current 'dying out';(high priority~preservation status) hallucinigenic plants/trees. ;Going under the name Anadenanthera colubrin/vilca, cebil, cohoba, hatáj, peregrina or yopo; An ancient or ceremonial south american drug known to contain dominant amounts of psychoactive tryptamines. As well as retaining hallucinogens like DMT, 5MeO-DMT, and the colubrina bufotenin ;found to have been utilized snuff’d or concocted in drinks by prehistoric cultures. Accounted under other cultures finding its way to Wichi "Shamins", bolivian cultures like the Tiwabaku and the wari culture fron peru.
Gods; angels; terrestrial; evolutionized dinos; alternate dimensional beings; dietys; extraterrestrial; physical myth/ or lost legend
¿terrestrial 'dispute worthy "cryptids"?
‘But all this right when I was already about to start delving into Indian history or the hebrew bible. And ofc disecting upon any folks regard for well-being or safety, one questions tribal traditions like ayahuasca, maize and other spiritual;adherently mind bending/seemingly lost ancient sciences or dimensional lineages of quote lost “deep magic’s” -From a peruvian textile book "Placed in the huaco according to a rite gave it a 'new dimension' in the minds of the people"
On the same note' but out there< like these beings/ 🦖dont even get me started on these precolumbian dinosaur depiction theories lol .#spirits #religion #lore #development #reincarnation? #elves #monsters #beasts #gods #shamins #petroglyphs #archeology #history #alterdimensionaltheory #evolution

The Collect
Almighty and merciful God, in your goodness keep us, we pray, from all things that may hurt us, that we, being ready both in mind and body, may accomplish with free hearts those things which belong to your purpose; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever; Amen
Readings:
Psalm 5; 6 Proverbs 4
Gospel: Matthew 11:7–15
7 And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13For all the prophets and the law prophesied until John.
14And if ye will receive it, this is Elias, which was for to come.
15He that hath ears to hear, let him hear.
Commentary:
We often find others, and sometimes ourselves, in a moment of religious fervor quoting a single verse or perhaps a passage, as a means of accentuating our editorial point or even justifying that point or opinion. When a verse is used appropriately, in that the contextual meaning of the verse actually is relevant to the theme we are seeking to emphasize, the usage stirs great emotion and sometimes introspection or encouragement. But when a verse is used out of context, the result is an opposite effect, causing confusion when the reader attempts to understand the writers intent or motivation.
Therefore, if we are going to use bible verses effectively, without sowing confusion and misunderstanding, we should attempt to learn all we can about the Bible, especially these individual scenes or vignettes we are presented with in bible studies such as the one today.
Quite frequently, the backgound of the Gospel account and the historical and cultural influences, are interesting, enlightening, and add a deeper understanding and appreciation of the lesson presented in the Gospel.
Regarding the setting or background of the passage we are studying today, we find John the Baptist—who had been arrested and imprisoned by Herod Antipas (see Mt. 4:12 and 14:1-12) hearing reports of the works of Christ—even while in prison—leading John to send two of his disciples to inquire of Jesus if he was indeed the Christ, the anointed one promised by the prophets. The one that the people were longing for with great expectations; a Messiah that would lead them out of subjugation by the Romans and restore the kingdom to its former glory as was under the reign of King David. (v. 11:2-3)
Donovan writes of this situation:
“The reason behind John’s question is found in his messianic expectations. He called people to repent (3:2), because “Even now the axe lies at the root of the trees. Therefore, every tree that doesn’t bring forth good fruit is cut down, and cast into the fire” (3:10). He warned that the one who was to come would baptize with the Holy Spirit and fire. “His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire” (3:12). John clearly expects a fire-and-brimstone messiah.”
“Jesus has not lived up to that billing. He has pronounced blessings on the poor in spirit, the meek, and peacemakers (5:1-11). He has called his disciples to love their enemies (5:42-48). He has warned them not to judge others (7:1-5). These teachings seem weak by comparison with the actions anticipated by John’s fire and brimstone preaching.”
“Furthermore, Jesus moved away from Jerusalem, the home of the temple and the center of religious authority, and began his ministry in Galilee (4:12).”
“Then Jesus worked a series of healing ministries in chapters 8-9—what Bruner calls an “ambulance ministry”—of tremendous significance to those who were healed, but not significant to the nation as a whole. It has been centuries since Israel has heard a prophetic voice (other than John’s). People are looking for a voice of authority—for a fire that will purge the dross—for a powerful leader who will restore Israel’s former glory—for a messiah who will restore the people of God. John keeps watching Jesus hoping to see fireworks, but thus far has been disappointed.”
“But we must admire John. He has a problem with Jesus, so he approaches Jesus as directly as his imprisonment allows—no behind-the-back criticism! He sends his disciples to ask Jesus if he is the one or shall they look for another? John has doubts, but he seeks to learn what Jesus will say—is open to hearing Jesus say that he is, indeed, the one! ”
In verse 6, Jesus states, “And blessed is he, whosoever shall not be offended in me.” John did not take offense, but only expressed doubt. We can surmise, that John was questioning his own situation just as he was questioning that of Jesus. After all if he (John the Baptist) was truly the one sent by God to prepare the way for the Messiah, why is he in prison? Wouldn’t he better serve God by being out preaching the word of God? And if Jesus was the anointed one, why isn’t he calling down lightening strikes on the Romans, putting them on the run out of Judea? John, as great of a prophet as he was, is about to learn a great lesson in messiah-ship.
“Jesus could rebuke John for his doubts, but instead offers him a blessing. Jesus has not lived up to John’s expectations, but John has not allowed that to be a stumbling block (skandelisthe). Soon enough, Jesus will deal with cities that refuse to repent (11:20-24)—hometown people who take offense (13:57)—Pharisees who take offense (12:1-8; 15:12) and conspire to kill Jesus (12:9-14) and charge that Jesus gets his power from Beelzebul (12:24)—and even disciples who desert him when the chips are down (26:31-33). John has done none of those things, but simply asks Jesus to confirm that he is the one for whom everyone has been waiting. Jesus offers the blessing, not just to John, but to all who do not take offense—all who do not stumble—all who are not scandalized. Jesus blesses us when we remain faithful in the face of prayers that seem not to be answered or hopes that go unfulfilled.” (Donovan)
Perhaps you now understand the importance of reviewing the nuances of the surrounding factors relative to a passage. Hopefully the brief summation provided helps you to understand why Jesus did not rebuke John, but in the verses suggested as today’s study, we find Jesus offering John praise.
“And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?”(v. 7) John’s disciples had departed, returning to Herod’s prison to report what Jesus had said, and Jesus turns his attention to the followers who had gone out to hear John preach and now were intently listening to and watching Jesus.
Instead of teaching in the formal places of religious instruction, such as the temple in Jerusalem or the outlying synagogues, John had preached in the wilderness, rural areas free of distraction and creature comforts. It required effort upon the part of the people to make the arduous journey out there to hear him, but none the less they did, in great multitudes according to the Gospel writers.
Jesus—in a rhetorical manner—asks them, “What went ye out into the wilderness to see?” Naturally, no one—much less multitudes of people—would make such a great effort to venture out into the desert to hear someone preach who was unworthy. “ They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Jn. 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Jn. 3:28. ” (Henry)
In essence, Jesus is stating “Let me tell you what kind of man John is!”
“But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (vs. 8-10)
John was said to wear a rough cloak made from the hair of a camel, with a leather belt to gird it, eating wild honey and grains so as to avoid the comparison of those political and religious leaders who lavished upon themselves great luxury. “A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.” Is a direct condemnation of the weak and lascivious usurper who had inherited his father’s throne, Herod Antipas, who in an attempt to seduce his own step daughter granted her a wish, which resulted in her mother asking for John’s head on a platter.
“Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. John appeared rough and unpleasant, yet they flocked after him.” (Henry)
“A prophet? yea, I say unto you, and more than a prophet.” Israel endured four hundred years without a prophet. When John burst onto the scene with his fiery preaching, the authenticity of his ministry generated enormous public appeal. “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” “John prepares the way of the one who is to come. People check roads before the king travels them. Servants repair potholes and scouts insure security. Today, executives have assistants who plan their travel, secretaries who make their reservations, chauffeurs who drive their cars, and pilots who fly their planes. Just as the services of those who prepare the way enhance the executive’s ability to accomplish work, so also John smoothed Jesus’ entry into the world by calling people to repentance.”(Donovan)
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:” (v. 11a) Jesus declares John to be, not just the greatest prophet, but the greatest figure ever. Given Israel’s pantheon of heroes, such as Abraham, Moses, and David, this is an astonishing statement, indeed. What makes John so special is not his personal characteristics, excellent though those might be, but his privileged place in salvation history. All the other heroes of the faith have done mighty works, but only John has the privilege of introducing the Messiah.
“notwithstanding he that is least in the kingdom of heaven is greater than he.”(v. 11b) “ John stands at the pinnacle of the old era, but even the greatest representative of the old era is less than the humblest representative of the new. An appropriate metaphor is the ancient astronomer whose observations were limited by a small, primitive telescope. The most brilliant person, so limited, could never match the work of a more ordinary person with access to today’s space-based telescopes. Like Moses, John marched up to the border of the promise without actually entering it himself. He was Jesus’ forerunner—not his disciple. If the least in the kingdom of heaven is greater than John, consider where that places us. We may be very ordinary Christians, but God considers us to be great.” (Donovan)
“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” (vs. 12-15)
Jesus’ reference to violence refers to both the intensity of spiritual warfare surrounding the ministry of Jesus and His herald, and also to the intensity required to persevere in following God and His kingdom.
The exact sense of this has been greatly debated, and is made more difficult by complicated grammar. Carson probably gives the best sense of both expressions. “The kingdom has come with holy power and magnificent energy that has been pushing back the frontiers of darkness. This is especially manifest in Jesus’ miracles and ties in with Jesus’ response to the Baptist…The kingdom is making great strides; now is the time for courageous souls, forceful people, to take hold of it.” (Carson)
“For all the prophets and the law prophesied until John. ” Jesus saw an era ending with John; all the prophets and the law anticipated John and his ministry as a herald. There is a sense in which John spoke for every prophet who heralded Jesus’ coming. Under the Old Covenant, every other prophet announced, “The Messiah is coming.” John alone had the privilege of saying, “The Messiah is here.”
“The ministry of John was the beginning of the gospel, as it is reckoned, Mk. 1:1; Acts 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. [2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. 4:5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. ” (Henry)
“He that hath ears to hear, let him hear.” “A proverbial form of speech often used by Jesus after important utterances, here for the first time in Matthew.” (Bruce) A saying of Jesus that will appear throughout the Gospels which is a veiled warning to all mankind, to listen, to take heed, to understand that the teachings of Christ are indeed the thoughts and commandments of his Father in Heaven, and an implication that to ignore these words will result in less than favorable circumstances.
Benediction
It is not enough to acclaim Jesus Christ as our Lord and King. Our mission in life is to make his kingdom a reality among us and to bring it to those around us by our words and deeds. The way to do this is to live as he lived: for others, in love and service. May almighty God bless you for this task: the Father, and the Son, and the Holy Spirit. Amen.
Go in peace to love and serve the Lord and to give shape to his kingdom. Thanks be to God!
Thought for the Day:
Living at risk is jumping off the cliff and building your wings on the way down.
Ray Bradbury

The Collect
Almighty and merciful God, in your goodness keep us, we pray, from all things that may hurt us, that we, being ready both in mind and body, may accomplish with free hearts those things which belong to your purpose; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever; Amen
Readings:
Psalm 5; 6 Proverbs 4
Gospel: Matthew 11:7–15
7 And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13For all the prophets and the law prophesied until John.
14And if ye will receive it, this is Elias, which was for to come.
15He that hath ears to hear, let him hear.
Commentary:
We often find others, and sometimes ourselves, in a moment of religious fervor quoting a single verse or perhaps a passage, as a means of accentuating our editorial point or even justifying that point or opinion. When a verse is used appropriately, in that the contextual meaning of the verse actually is relevant to the theme we are seeking to emphasize, the usage stirs great emotion and sometimes introspection or encouragement. But when a verse is used out of context, the result is an opposite effect, causing confusion when the reader attempts to understand the writers intent or motivation.
Therefore, if we are going to use bible verses effectively, without sowing confusion and misunderstanding, we should attempt to learn all we can about the Bible, especially these individual scenes or vignettes we are presented with in bible studies such as the one today.
Quite frequently, the backgound of the Gospel account and the historical and cultural influences, are interesting, enlightening, and add a deeper understanding and appreciation of the lesson presented in the Gospel.
Regarding the setting or background of the passage we are studying today, we find John the Baptist—who had been arrested and imprisoned by Herod Antipas (see Mt. 4:12 and 14:1-12) hearing reports of the works of Christ—even while in prison—leading John to send two of his disciples to inquire of Jesus if he was indeed the Christ, the anointed one promised by the prophets. The one that the people were longing for with great expectations; a Messiah that would lead them out of subjugation by the Romans and restore the kingdom to its former glory as was under the reign of King David. (v. 11:2-3)
Donovan writes of this situation:
“The reason behind John’s question is found in his messianic expectations. He called people to repent (3:2), because “Even now the axe lies at the root of the trees. Therefore, every tree that doesn’t bring forth good fruit is cut down, and cast into the fire” (3:10). He warned that the one who was to come would baptize with the Holy Spirit and fire. “His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire” (3:12). John clearly expects a fire-and-brimstone messiah.”
“Jesus has not lived up to that billing. He has pronounced blessings on the poor in spirit, the meek, and peacemakers (5:1-11). He has called his disciples to love their enemies (5:42-48). He has warned them not to judge others (7:1-5). These teachings seem weak by comparison with the actions anticipated by John’s fire and brimstone preaching.”
“Furthermore, Jesus moved away from Jerusalem, the home of the temple and the center of religious authority, and began his ministry in Galilee (4:12).”
“Then Jesus worked a series of healing ministries in chapters 8-9—what Bruner calls an “ambulance ministry”—of tremendous significance to those who were healed, but not significant to the nation as a whole. It has been centuries since Israel has heard a prophetic voice (other than John’s). People are looking for a voice of authority—for a fire that will purge the dross—for a powerful leader who will restore Israel’s former glory—for a messiah who will restore the people of God. John keeps watching Jesus hoping to see fireworks, but thus far has been disappointed.”
“But we must admire John. He has a problem with Jesus, so he approaches Jesus as directly as his imprisonment allows—no behind-the-back criticism! He sends his disciples to ask Jesus if he is the one or shall they look for another? John has doubts, but he seeks to learn what Jesus will say—is open to hearing Jesus say that he is, indeed, the one! ”
In verse 6, Jesus states, “And blessed is he, whosoever shall not be offended in me.” John did not take offense, but only expressed doubt. We can surmise, that John was questioning his own situation just as he was questioning that of Jesus. After all if he (John the Baptist) was truly the one sent by God to prepare the way for the Messiah, why is he in prison? Wouldn’t he better serve God by being out preaching the word of God? And if Jesus was the anointed one, why isn’t he calling down lightening strikes on the Romans, putting them on the run out of Judea? John, as great of a prophet as he was, is about to learn a great lesson in messiah-ship.
“Jesus could rebuke John for his doubts, but instead offers him a blessing. Jesus has not lived up to John’s expectations, but John has not allowed that to be a stumbling block (skandelisthe). Soon enough, Jesus will deal with cities that refuse to repent (11:20-24)—hometown people who take offense (13:57)—Pharisees who take offense (12:1-8; 15:12) and conspire to kill Jesus (12:9-14) and charge that Jesus gets his power from Beelzebul (12:24)—and even disciples who desert him when the chips are down (26:31-33). John has done none of those things, but simply asks Jesus to confirm that he is the one for whom everyone has been waiting. Jesus offers the blessing, not just to John, but to all who do not take offense—all who do not stumble—all who are not scandalized. Jesus blesses us when we remain faithful in the face of prayers that seem not to be answered or hopes that go unfulfilled.” (Donovan)
Perhaps you now understand the importance of reviewing the nuances of the surrounding factors relative to a passage. Hopefully the brief summation provided helps you to understand why Jesus did not rebuke John, but in the verses suggested as today’s study, we find Jesus offering John praise.
“And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?”(v. 7) John’s disciples had departed, returning to Herod’s prison to report what Jesus had said, and Jesus turns his attention to the followers who had gone out to hear John preach and now were intently listening to and watching Jesus.
Instead of teaching in the formal places of religious instruction, such as the temple in Jerusalem or the outlying synagogues, John had preached in the wilderness, rural areas free of distraction and creature comforts. It required effort upon the part of the people to make the arduous journey out there to hear him, but none the less they did, in great multitudes according to the Gospel writers.
Jesus—in a rhetorical manner—asks them, “What went ye out into the wilderness to see?” Naturally, no one—much less multitudes of people—would make such a great effort to venture out into the desert to hear someone preach who was unworthy. “ They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Jn. 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Jn. 3:28. ” (Henry)
In essence, Jesus is stating “Let me tell you what kind of man John is!”
“But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (vs. 8-10)
John was said to wear a rough cloak made from the hair of a camel, with a leather belt to gird it, eating wild honey and grains so as to avoid the comparison of those political and religious leaders who lavished upon themselves great luxury. “A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.” Is a direct condemnation of the weak and lascivious usurper who had inherited his father’s throne, Herod Antipas, who in an attempt to seduce his own step daughter granted her a wish, which resulted in her mother asking for John’s head on a platter.
“Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. John appeared rough and unpleasant, yet they flocked after him.” (Henry)
“A prophet? yea, I say unto you, and more than a prophet.” Israel endured four hundred years without a prophet. When John burst onto the scene with his fiery preaching, the authenticity of his ministry generated enormous public appeal. “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” “John prepares the way of the one who is to come. People check roads before the king travels them. Servants repair potholes and scouts insure security. Today, executives have assistants who plan their travel, secretaries who make their reservations, chauffeurs who drive their cars, and pilots who fly their planes. Just as the services of those who prepare the way enhance the executive’s ability to accomplish work, so also John smoothed Jesus’ entry into the world by calling people to repentance.”(Donovan)
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:” (v. 11a) Jesus declares John to be, not just the greatest prophet, but the greatest figure ever. Given Israel’s pantheon of heroes, such as Abraham, Moses, and David, this is an astonishing statement, indeed. What makes John so special is not his personal characteristics, excellent though those might be, but his privileged place in salvation history. All the other heroes of the faith have done mighty works, but only John has the privilege of introducing the Messiah.
“notwithstanding he that is least in the kingdom of heaven is greater than he.”(v. 11b) “ John stands at the pinnacle of the old era, but even the greatest representative of the old era is less than the humblest representative of the new. An appropriate metaphor is the ancient astronomer whose observations were limited by a small, primitive telescope. The most brilliant person, so limited, could never match the work of a more ordinary person with access to today’s space-based telescopes. Like Moses, John marched up to the border of the promise without actually entering it himself. He was Jesus’ forerunner—not his disciple. If the least in the kingdom of heaven is greater than John, consider where that places us. We may be very ordinary Christians, but God considers us to be great.” (Donovan)
“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” (vs. 12-15)
Jesus’ reference to violence refers to both the intensity of spiritual warfare surrounding the ministry of Jesus and His herald, and also to the intensity required to persevere in following God and His kingdom.
The exact sense of this has been greatly debated, and is made more difficult by complicated grammar. Carson probably gives the best sense of both expressions. “The kingdom has come with holy power and magnificent energy that has been pushing back the frontiers of darkness. This is especially manifest in Jesus’ miracles and ties in with Jesus’ response to the Baptist…The kingdom is making great strides; now is the time for courageous souls, forceful people, to take hold of it.” (Carson)
“For all the prophets and the law prophesied until John. ” Jesus saw an era ending with John; all the prophets and the law anticipated John and his ministry as a herald. There is a sense in which John spoke for every prophet who heralded Jesus’ coming. Under the Old Covenant, every other prophet announced, “The Messiah is coming.” John alone had the privilege of saying, “The Messiah is here.”
“The ministry of John was the beginning of the gospel, as it is reckoned, Mk. 1:1; Acts 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. [2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. 4:5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. ” (Henry)
“He that hath ears to hear, let him hear.” “A proverbial form of speech often used by Jesus after important utterances, here for the first time in Matthew.” (Bruce) A saying of Jesus that will appear throughout the Gospels which is a veiled warning to all mankind, to listen, to take heed, to understand that the teachings of Christ are indeed the thoughts and commandments of his Father in Heaven, and an implication that to ignore these words will result in less than favorable circumstances.
Benediction
It is not enough to acclaim Jesus Christ as our Lord and King. Our mission in life is to make his kingdom a reality among us and to bring it to those around us by our words and deeds. The way to do this is to live as he lived: for others, in love and service. May almighty God bless you for this task: the Father, and the Son, and the Holy Spirit. Amen.
Go in peace to love and serve the Lord and to give shape to his kingdom. Thanks be to God!
Thought for the Day:
Living at risk is jumping off the cliff and building your wings on the way down.
Ray Bradbury

The Collect
Almighty and merciful God, in your goodness keep us, we pray, from all things that may hurt us, that we, being ready both in mind and body, may accomplish with free hearts those things which belong to your purpose; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever; Amen
Readings:
Psalm 5; 6 Proverbs 4
Gospel: Matthew 11:7–15
7 And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13For all the prophets and the law prophesied until John.
14And if ye will receive it, this is Elias, which was for to come.
15He that hath ears to hear, let him hear.
Commentary:
We often find others, and sometimes ourselves, in a moment of religious fervor quoting a single verse or perhaps a passage, as a means of accentuating our editorial point or even justifying that point or opinion. When a verse is used appropriately, in that the contextual meaning of the verse actually is relevant to the theme we are seeking to emphasize, the usage stirs great emotion and sometimes introspection or encouragement. But when a verse is used out of context, the result is an opposite effect, causing confusion when the reader attempts to understand the writers intent or motivation.
Therefore, if we are going to use bible verses effectively, without sowing confusion and misunderstanding, we should attempt to learn all we can about the Bible, especially these individual scenes or vignettes we are presented with in bible studies such as the one today.
Quite frequently, the backgound of the Gospel account and the historical and cultural influences, are interesting, enlightening, and add a deeper understanding and appreciation of the lesson presented in the Gospel.
Regarding the setting or background of the passage we are studying today, we find John the Baptist—who had been arrested and imprisoned by Herod Antipas (see Mt. 4:12 and 14:1-12) hearing reports of the works of Christ—even while in prison—leading John to send two of his disciples to inquire of Jesus if he was indeed the Christ, the anointed one promised by the prophets. The one that the people were longing for with great expectations; a Messiah that would lead them out of subjugation by the Romans and restore the kingdom to its former glory as was under the reign of King David. (v. 11:2-3)
Donovan writes of this situation:
“The reason behind John’s question is found in his messianic expectations. He called people to repent (3:2), because “Even now the axe lies at the root of the trees. Therefore, every tree that doesn’t bring forth good fruit is cut down, and cast into the fire” (3:10). He warned that the one who was to come would baptize with the Holy Spirit and fire. “His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire” (3:12). John clearly expects a fire-and-brimstone messiah.”
“Jesus has not lived up to that billing. He has pronounced blessings on the poor in spirit, the meek, and peacemakers (5:1-11). He has called his disciples to love their enemies (5:42-48). He has warned them not to judge others (7:1-5). These teachings seem weak by comparison with the actions anticipated by John’s fire and brimstone preaching.”
“Furthermore, Jesus moved away from Jerusalem, the home of the temple and the center of religious authority, and began his ministry in Galilee (4:12).”
“Then Jesus worked a series of healing ministries in chapters 8-9—what Bruner calls an “ambulance ministry”—of tremendous significance to those who were healed, but not significant to the nation as a whole. It has been centuries since Israel has heard a prophetic voice (other than John’s). People are looking for a voice of authority—for a fire that will purge the dross—for a powerful leader who will restore Israel’s former glory—for a messiah who will restore the people of God. John keeps watching Jesus hoping to see fireworks, but thus far has been disappointed.”
“But we must admire John. He has a problem with Jesus, so he approaches Jesus as directly as his imprisonment allows—no behind-the-back criticism! He sends his disciples to ask Jesus if he is the one or shall they look for another? John has doubts, but he seeks to learn what Jesus will say—is open to hearing Jesus say that he is, indeed, the one! ”
In verse 6, Jesus states, “And blessed is he, whosoever shall not be offended in me.” John did not take offense, but only expressed doubt. We can surmise, that John was questioning his own situation just as he was questioning that of Jesus. After all if he (John the Baptist) was truly the one sent by God to prepare the way for the Messiah, why is he in prison? Wouldn’t he better serve God by being out preaching the word of God? And if Jesus was the anointed one, why isn’t he calling down lightening strikes on the Romans, putting them on the run out of Judea? John, as great of a prophet as he was, is about to learn a great lesson in messiah-ship.
“Jesus could rebuke John for his doubts, but instead offers him a blessing. Jesus has not lived up to John’s expectations, but John has not allowed that to be a stumbling block (skandelisthe). Soon enough, Jesus will deal with cities that refuse to repent (11:20-24)—hometown people who take offense (13:57)—Pharisees who take offense (12:1-8; 15:12) and conspire to kill Jesus (12:9-14) and charge that Jesus gets his power from Beelzebul (12:24)—and even disciples who desert him when the chips are down (26:31-33). John has done none of those things, but simply asks Jesus to confirm that he is the one for whom everyone has been waiting. Jesus offers the blessing, not just to John, but to all who do not take offense—all who do not stumble—all who are not scandalized. Jesus blesses us when we remain faithful in the face of prayers that seem not to be answered or hopes that go unfulfilled.” (Donovan)
Perhaps you now understand the importance of reviewing the nuances of the surrounding factors relative to a passage. Hopefully the brief summation provided helps you to understand why Jesus did not rebuke John, but in the verses suggested as today’s study, we find Jesus offering John praise.
“And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?”(v. 7) John’s disciples had departed, returning to Herod’s prison to report what Jesus had said, and Jesus turns his attention to the followers who had gone out to hear John preach and now were intently listening to and watching Jesus.
Instead of teaching in the formal places of religious instruction, such as the temple in Jerusalem or the outlying synagogues, John had preached in the wilderness, rural areas free of distraction and creature comforts. It required effort upon the part of the people to make the arduous journey out there to hear him, but none the less they did, in great multitudes according to the Gospel writers.
Jesus—in a rhetorical manner—asks them, “What went ye out into the wilderness to see?” Naturally, no one—much less multitudes of people—would make such a great effort to venture out into the desert to hear someone preach who was unworthy. “ They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Jn. 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Jn. 3:28. ” (Henry)
In essence, Jesus is stating “Let me tell you what kind of man John is!”
“But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (vs. 8-10)
John was said to wear a rough cloak made from the hair of a camel, with a leather belt to gird it, eating wild honey and grains so as to avoid the comparison of those political and religious leaders who lavished upon themselves great luxury. “A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.” Is a direct condemnation of the weak and lascivious usurper who had inherited his father’s throne, Herod Antipas, who in an attempt to seduce his own step daughter granted her a wish, which resulted in her mother asking for John’s head on a platter.
“Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. John appeared rough and unpleasant, yet they flocked after him.” (Henry)
“A prophet? yea, I say unto you, and more than a prophet.” Israel endured four hundred years without a prophet. When John burst onto the scene with his fiery preaching, the authenticity of his ministry generated enormous public appeal. “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” “John prepares the way of the one who is to come. People check roads before the king travels them. Servants repair potholes and scouts insure security. Today, executives have assistants who plan their travel, secretaries who make their reservations, chauffeurs who drive their cars, and pilots who fly their planes. Just as the services of those who prepare the way enhance the executive’s ability to accomplish work, so also John smoothed Jesus’ entry into the world by calling people to repentance.”(Donovan)
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:” (v. 11a) Jesus declares John to be, not just the greatest prophet, but the greatest figure ever. Given Israel’s pantheon of heroes, such as Abraham, Moses, and David, this is an astonishing statement, indeed. What makes John so special is not his personal characteristics, excellent though those might be, but his privileged place in salvation history. All the other heroes of the faith have done mighty works, but only John has the privilege of introducing the Messiah.
“notwithstanding he that is least in the kingdom of heaven is greater than he.”(v. 11b) “ John stands at the pinnacle of the old era, but even the greatest representative of the old era is less than the humblest representative of the new. An appropriate metaphor is the ancient astronomer whose observations were limited by a small, primitive telescope. The most brilliant person, so limited, could never match the work of a more ordinary person with access to today’s space-based telescopes. Like Moses, John marched up to the border of the promise without actually entering it himself. He was Jesus’ forerunner—not his disciple. If the least in the kingdom of heaven is greater than John, consider where that places us. We may be very ordinary Christians, but God considers us to be great.” (Donovan)
“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” (vs. 12-15)
Jesus’ reference to violence refers to both the intensity of spiritual warfare surrounding the ministry of Jesus and His herald, and also to the intensity required to persevere in following God and His kingdom.
The exact sense of this has been greatly debated, and is made more difficult by complicated grammar. Carson probably gives the best sense of both expressions. “The kingdom has come with holy power and magnificent energy that has been pushing back the frontiers of darkness. This is especially manifest in Jesus’ miracles and ties in with Jesus’ response to the Baptist…The kingdom is making great strides; now is the time for courageous souls, forceful people, to take hold of it.” (Carson)
“For all the prophets and the law prophesied until John. ” Jesus saw an era ending with John; all the prophets and the law anticipated John and his ministry as a herald. There is a sense in which John spoke for every prophet who heralded Jesus’ coming. Under the Old Covenant, every other prophet announced, “The Messiah is coming.” John alone had the privilege of saying, “The Messiah is here.”
“The ministry of John was the beginning of the gospel, as it is reckoned, Mk. 1:1; Acts 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. [2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. 4:5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. ” (Henry)
“He that hath ears to hear, let him hear.” “A proverbial form of speech often used by Jesus after important utterances, here for the first time in Matthew.” (Bruce) A saying of Jesus that will appear throughout the Gospels which is a veiled warning to all mankind, to listen, to take heed, to understand that the teachings of Christ are indeed the thoughts and commandments of his Father in Heaven, and an implication that to ignore these words will result in less than favorable circumstances.
Benediction
It is not enough to acclaim Jesus Christ as our Lord and King. Our mission in life is to make his kingdom a reality among us and to bring it to those around us by our words and deeds. The way to do this is to live as he lived: for others, in love and service. May almighty God bless you for this task: the Father, and the Son, and the Holy Spirit. Amen.
Go in peace to love and serve the Lord and to give shape to his kingdom. Thanks be to God!
Thought for the Day:
Living at risk is jumping off the cliff and building your wings on the way down.
Ray Bradbury

The Collect
Almighty and merciful God, in your goodness keep us, we pray, from all things that may hurt us, that we, being ready both in mind and body, may accomplish with free hearts those things which belong to your purpose; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever; Amen
Readings:
Psalm 5; 6 Proverbs 4
Gospel: Matthew 11:7–15
7 And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13For all the prophets and the law prophesied until John.
14And if ye will receive it, this is Elias, which was for to come.
15He that hath ears to hear, let him hear.
Commentary:
We often find others, and sometimes ourselves, in a moment of religious fervor quoting a single verse or perhaps a passage, as a means of accentuating our editorial point or even justifying that point or opinion. When a verse is used appropriately, in that the contextual meaning of the verse actually is relevant to the theme we are seeking to emphasize, the usage stirs great emotion and sometimes introspection or encouragement. But when a verse is used out of context, the result is an opposite effect, causing confusion when the reader attempts to understand the writers intent or motivation.
Therefore, if we are going to use bible verses effectively, without sowing confusion and misunderstanding, we should attempt to learn all we can about the Bible, especially these individual scenes or vignettes we are presented with in bible studies such as the one today.
Quite frequently, the backgound of the Gospel account and the historical and cultural influences, are interesting, enlightening, and add a deeper understanding and appreciation of the lesson presented in the Gospel.
Regarding the setting or background of the passage we are studying today, we find John the Baptist—who had been arrested and imprisoned by Herod Antipas (see Mt. 4:12 and 14:1-12) hearing reports of the works of Christ—even while in prison—leading John to send two of his disciples to inquire of Jesus if he was indeed the Christ, the anointed one promised by the prophets. The one that the people were longing for with great expectations; a Messiah that would lead them out of subjugation by the Romans and restore the kingdom to its former glory as was under the reign of King David. (v. 11:2-3)
Donovan writes of this situation:
“The reason behind John’s question is found in his messianic expectations. He called people to repent (3:2), because “Even now the axe lies at the root of the trees. Therefore, every tree that doesn’t bring forth good fruit is cut down, and cast into the fire” (3:10). He warned that the one who was to come would baptize with the Holy Spirit and fire. “His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire” (3:12). John clearly expects a fire-and-brimstone messiah.”
“Jesus has not lived up to that billing. He has pronounced blessings on the poor in spirit, the meek, and peacemakers (5:1-11). He has called his disciples to love their enemies (5:42-48). He has warned them not to judge others (7:1-5). These teachings seem weak by comparison with the actions anticipated by John’s fire and brimstone preaching.”
“Furthermore, Jesus moved away from Jerusalem, the home of the temple and the center of religious authority, and began his ministry in Galilee (4:12).”
“Then Jesus worked a series of healing ministries in chapters 8-9—what Bruner calls an “ambulance ministry”—of tremendous significance to those who were healed, but not significant to the nation as a whole. It has been centuries since Israel has heard a prophetic voice (other than John’s). People are looking for a voice of authority—for a fire that will purge the dross—for a powerful leader who will restore Israel’s former glory—for a messiah who will restore the people of God. John keeps watching Jesus hoping to see fireworks, but thus far has been disappointed.”
“But we must admire John. He has a problem with Jesus, so he approaches Jesus as directly as his imprisonment allows—no behind-the-back criticism! He sends his disciples to ask Jesus if he is the one or shall they look for another? John has doubts, but he seeks to learn what Jesus will say—is open to hearing Jesus say that he is, indeed, the one! ”
In verse 6, Jesus states, “And blessed is he, whosoever shall not be offended in me.” John did not take offense, but only expressed doubt. We can surmise, that John was questioning his own situation just as he was questioning that of Jesus. After all if he (John the Baptist) was truly the one sent by God to prepare the way for the Messiah, why is he in prison? Wouldn’t he better serve God by being out preaching the word of God? And if Jesus was the anointed one, why isn’t he calling down lightening strikes on the Romans, putting them on the run out of Judea? John, as great of a prophet as he was, is about to learn a great lesson in messiah-ship.
“Jesus could rebuke John for his doubts, but instead offers him a blessing. Jesus has not lived up to John’s expectations, but John has not allowed that to be a stumbling block (skandelisthe). Soon enough, Jesus will deal with cities that refuse to repent (11:20-24)—hometown people who take offense (13:57)—Pharisees who take offense (12:1-8; 15:12) and conspire to kill Jesus (12:9-14) and charge that Jesus gets his power from Beelzebul (12:24)—and even disciples who desert him when the chips are down (26:31-33). John has done none of those things, but simply asks Jesus to confirm that he is the one for whom everyone has been waiting. Jesus offers the blessing, not just to John, but to all who do not take offense—all who do not stumble—all who are not scandalized. Jesus blesses us when we remain faithful in the face of prayers that seem not to be answered or hopes that go unfulfilled.” (Donovan)
Perhaps you now understand the importance of reviewing the nuances of the surrounding factors relative to a passage. Hopefully the brief summation provided helps you to understand why Jesus did not rebuke John, but in the verses suggested as today’s study, we find Jesus offering John praise.
“And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?”(v. 7) John’s disciples had departed, returning to Herod’s prison to report what Jesus had said, and Jesus turns his attention to the followers who had gone out to hear John preach and now were intently listening to and watching Jesus.
Instead of teaching in the formal places of religious instruction, such as the temple in Jerusalem or the outlying synagogues, John had preached in the wilderness, rural areas free of distraction and creature comforts. It required effort upon the part of the people to make the arduous journey out there to hear him, but none the less they did, in great multitudes according to the Gospel writers.
Jesus—in a rhetorical manner—asks them, “What went ye out into the wilderness to see?” Naturally, no one—much less multitudes of people—would make such a great effort to venture out into the desert to hear someone preach who was unworthy. “ They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Jn. 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Jn. 3:28. ” (Henry)
In essence, Jesus is stating “Let me tell you what kind of man John is!”
“But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (vs. 8-10)
John was said to wear a rough cloak made from the hair of a camel, with a leather belt to gird it, eating wild honey and grains so as to avoid the comparison of those political and religious leaders who lavished upon themselves great luxury. “A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.” Is a direct condemnation of the weak and lascivious usurper who had inherited his father’s throne, Herod Antipas, who in an attempt to seduce his own step daughter granted her a wish, which resulted in her mother asking for John’s head on a platter.
“Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. John appeared rough and unpleasant, yet they flocked after him.” (Henry)
“A prophet? yea, I say unto you, and more than a prophet.” Israel endured four hundred years without a prophet. When John burst onto the scene with his fiery preaching, the authenticity of his ministry generated enormous public appeal. “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” “John prepares the way of the one who is to come. People check roads before the king travels them. Servants repair potholes and scouts insure security. Today, executives have assistants who plan their travel, secretaries who make their reservations, chauffeurs who drive their cars, and pilots who fly their planes. Just as the services of those who prepare the way enhance the executive’s ability to accomplish work, so also John smoothed Jesus’ entry into the world by calling people to repentance.”(Donovan)
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:” (v. 11a) Jesus declares John to be, not just the greatest prophet, but the greatest figure ever. Given Israel’s pantheon of heroes, such as Abraham, Moses, and David, this is an astonishing statement, indeed. What makes John so special is not his personal characteristics, excellent though those might be, but his privileged place in salvation history. All the other heroes of the faith have done mighty works, but only John has the privilege of introducing the Messiah.
“notwithstanding he that is least in the kingdom of heaven is greater than he.”(v. 11b) “ John stands at the pinnacle of the old era, but even the greatest representative of the old era is less than the humblest representative of the new. An appropriate metaphor is the ancient astronomer whose observations were limited by a small, primitive telescope. The most brilliant person, so limited, could never match the work of a more ordinary person with access to today’s space-based telescopes. Like Moses, John marched up to the border of the promise without actually entering it himself. He was Jesus’ forerunner—not his disciple. If the least in the kingdom of heaven is greater than John, consider where that places us. We may be very ordinary Christians, but God considers us to be great.” (Donovan)
“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” (vs. 12-15)
Jesus’ reference to violence refers to both the intensity of spiritual warfare surrounding the ministry of Jesus and His herald, and also to the intensity required to persevere in following God and His kingdom.
The exact sense of this has been greatly debated, and is made more difficult by complicated grammar. Carson probably gives the best sense of both expressions. “The kingdom has come with holy power and magnificent energy that has been pushing back the frontiers of darkness. This is especially manifest in Jesus’ miracles and ties in with Jesus’ response to the Baptist…The kingdom is making great strides; now is the time for courageous souls, forceful people, to take hold of it.” (Carson)
“For all the prophets and the law prophesied until John. ” Jesus saw an era ending with John; all the prophets and the law anticipated John and his ministry as a herald. There is a sense in which John spoke for every prophet who heralded Jesus’ coming. Under the Old Covenant, every other prophet announced, “The Messiah is coming.” John alone had the privilege of saying, “The Messiah is here.”
“The ministry of John was the beginning of the gospel, as it is reckoned, Mk. 1:1; Acts 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. [2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. 4:5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. ” (Henry)
“He that hath ears to hear, let him hear.” “A proverbial form of speech often used by Jesus after important utterances, here for the first time in Matthew.” (Bruce) A saying of Jesus that will appear throughout the Gospels which is a veiled warning to all mankind, to listen, to take heed, to understand that the teachings of Christ are indeed the thoughts and commandments of his Father in Heaven, and an implication that to ignore these words will result in less than favorable circumstances.
Benediction
It is not enough to acclaim Jesus Christ as our Lord and King. Our mission in life is to make his kingdom a reality among us and to bring it to those around us by our words and deeds. The way to do this is to live as he lived: for others, in love and service. May almighty God bless you for this task: the Father, and the Son, and the Holy Spirit. Amen.
Go in peace to love and serve the Lord and to give shape to his kingdom. Thanks be to God!
Thought for the Day:
Living at risk is jumping off the cliff and building your wings on the way down.
Ray Bradbury

The Collect
Almighty and merciful God, in your goodness keep us, we pray, from all things that may hurt us, that we, being ready both in mind and body, may accomplish with free hearts those things which belong to your purpose; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, now and for ever; Amen
Readings:
Psalm 5; 6 Proverbs 4
Gospel: Matthew 11:7–15
7 And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?
8But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.
9But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.
10For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.
11Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he.
12And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force.
13For all the prophets and the law prophesied until John.
14And if ye will receive it, this is Elias, which was for to come.
15He that hath ears to hear, let him hear.
Commentary:
We often find others, and sometimes ourselves, in a moment of religious fervor quoting a single verse or perhaps a passage, as a means of accentuating our editorial point or even justifying that point or opinion. When a verse is used appropriately, in that the contextual meaning of the verse actually is relevant to the theme we are seeking to emphasize, the usage stirs great emotion and sometimes introspection or encouragement. But when a verse is used out of context, the result is an opposite effect, causing confusion when the reader attempts to understand the writers intent or motivation.
Therefore, if we are going to use bible verses effectively, without sowing confusion and misunderstanding, we should attempt to learn all we can about the Bible, especially these individual scenes or vignettes we are presented with in bible studies such as the one today.
Quite frequently, the backgound of the Gospel account and the historical and cultural influences, are interesting, enlightening, and add a deeper understanding and appreciation of the lesson presented in the Gospel.
Regarding the setting or background of the passage we are studying today, we find John the Baptist—who had been arrested and imprisoned by Herod Antipas (see Mt. 4:12 and 14:1-12) hearing reports of the works of Christ—even while in prison—leading John to send two of his disciples to inquire of Jesus if he was indeed the Christ, the anointed one promised by the prophets. The one that the people were longing for with great expectations; a Messiah that would lead them out of subjugation by the Romans and restore the kingdom to its former glory as was under the reign of King David. (v. 11:2-3)
Donovan writes of this situation:
“The reason behind John’s question is found in his messianic expectations. He called people to repent (3:2), because “Even now the axe lies at the root of the trees. Therefore, every tree that doesn’t bring forth good fruit is cut down, and cast into the fire” (3:10). He warned that the one who was to come would baptize with the Holy Spirit and fire. “His winnowing fork is in his hand, and he will thoroughly cleanse his threshing floor. He will gather his wheat into the barn, but the chaff he will burn up with unquenchable fire” (3:12). John clearly expects a fire-and-brimstone messiah.”
“Jesus has not lived up to that billing. He has pronounced blessings on the poor in spirit, the meek, and peacemakers (5:1-11). He has called his disciples to love their enemies (5:42-48). He has warned them not to judge others (7:1-5). These teachings seem weak by comparison with the actions anticipated by John’s fire and brimstone preaching.”
“Furthermore, Jesus moved away from Jerusalem, the home of the temple and the center of religious authority, and began his ministry in Galilee (4:12).”
“Then Jesus worked a series of healing ministries in chapters 8-9—what Bruner calls an “ambulance ministry”—of tremendous significance to those who were healed, but not significant to the nation as a whole. It has been centuries since Israel has heard a prophetic voice (other than John’s). People are looking for a voice of authority—for a fire that will purge the dross—for a powerful leader who will restore Israel’s former glory—for a messiah who will restore the people of God. John keeps watching Jesus hoping to see fireworks, but thus far has been disappointed.”
“But we must admire John. He has a problem with Jesus, so he approaches Jesus as directly as his imprisonment allows—no behind-the-back criticism! He sends his disciples to ask Jesus if he is the one or shall they look for another? John has doubts, but he seeks to learn what Jesus will say—is open to hearing Jesus say that he is, indeed, the one! ”
In verse 6, Jesus states, “And blessed is he, whosoever shall not be offended in me.” John did not take offense, but only expressed doubt. We can surmise, that John was questioning his own situation just as he was questioning that of Jesus. After all if he (John the Baptist) was truly the one sent by God to prepare the way for the Messiah, why is he in prison? Wouldn’t he better serve God by being out preaching the word of God? And if Jesus was the anointed one, why isn’t he calling down lightening strikes on the Romans, putting them on the run out of Judea? John, as great of a prophet as he was, is about to learn a great lesson in messiah-ship.
“Jesus could rebuke John for his doubts, but instead offers him a blessing. Jesus has not lived up to John’s expectations, but John has not allowed that to be a stumbling block (skandelisthe). Soon enough, Jesus will deal with cities that refuse to repent (11:20-24)—hometown people who take offense (13:57)—Pharisees who take offense (12:1-8; 15:12) and conspire to kill Jesus (12:9-14) and charge that Jesus gets his power from Beelzebul (12:24)—and even disciples who desert him when the chips are down (26:31-33). John has done none of those things, but simply asks Jesus to confirm that he is the one for whom everyone has been waiting. Jesus offers the blessing, not just to John, but to all who do not take offense—all who do not stumble—all who are not scandalized. Jesus blesses us when we remain faithful in the face of prayers that seem not to be answered or hopes that go unfulfilled.” (Donovan)
Perhaps you now understand the importance of reviewing the nuances of the surrounding factors relative to a passage. Hopefully the brief summation provided helps you to understand why Jesus did not rebuke John, but in the verses suggested as today’s study, we find Jesus offering John praise.
“And as they departed, Jesus began to say unto the multitudes concerning John,What went ye out into the wilderness to see? A reed shaken with the wind?”(v. 7) John’s disciples had departed, returning to Herod’s prison to report what Jesus had said, and Jesus turns his attention to the followers who had gone out to hear John preach and now were intently listening to and watching Jesus.
Instead of teaching in the formal places of religious instruction, such as the temple in Jerusalem or the outlying synagogues, John had preached in the wilderness, rural areas free of distraction and creature comforts. It required effort upon the part of the people to make the arduous journey out there to hear him, but none the less they did, in great multitudes according to the Gospel writers.
Jesus—in a rhetorical manner—asks them, “What went ye out into the wilderness to see?” Naturally, no one—much less multitudes of people—would make such a great effort to venture out into the desert to hear someone preach who was unworthy. “ They who are weak as reeds will be shaken as reeds; but John was strong in spirit, Eph. 4:14. When the wind of popular applause on the one hand blew fresh and fair, when the storm of Herod's rage on the other hand grew fierce and blustering, John was still the same, the same in all weathers. The testimony he had borne to Christ was not the testimony of a reed, of a man who was of one mind to-day, and of another to-morrow; it was not a weather-cock testimony; no, his constancy in it is intimated (Jn. 1:20); he confessed and denied not, but confessed, and stood to it afterwards, Jn. 3:28. ” (Henry)
In essence, Jesus is stating “Let me tell you what kind of man John is!”
“But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” (vs. 8-10)
John was said to wear a rough cloak made from the hair of a camel, with a leather belt to gird it, eating wild honey and grains so as to avoid the comparison of those political and religious leaders who lavished upon themselves great luxury. “A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses.” Is a direct condemnation of the weak and lascivious usurper who had inherited his father’s throne, Herod Antipas, who in an attempt to seduce his own step daughter granted her a wish, which resulted in her mother asking for John’s head on a platter.
“Note, they who have lived a life of mortification, are least likely to be driven off from their religion by persecution. John appeared rough and unpleasant, yet they flocked after him.” (Henry)
“A prophet? yea, I say unto you, and more than a prophet.” Israel endured four hundred years without a prophet. When John burst onto the scene with his fiery preaching, the authenticity of his ministry generated enormous public appeal. “For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.” “John prepares the way of the one who is to come. People check roads before the king travels them. Servants repair potholes and scouts insure security. Today, executives have assistants who plan their travel, secretaries who make their reservations, chauffeurs who drive their cars, and pilots who fly their planes. Just as the services of those who prepare the way enhance the executive’s ability to accomplish work, so also John smoothed Jesus’ entry into the world by calling people to repentance.”(Donovan)
“Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist:” (v. 11a) Jesus declares John to be, not just the greatest prophet, but the greatest figure ever. Given Israel’s pantheon of heroes, such as Abraham, Moses, and David, this is an astonishing statement, indeed. What makes John so special is not his personal characteristics, excellent though those might be, but his privileged place in salvation history. All the other heroes of the faith have done mighty works, but only John has the privilege of introducing the Messiah.
“notwithstanding he that is least in the kingdom of heaven is greater than he.”(v. 11b) “ John stands at the pinnacle of the old era, but even the greatest representative of the old era is less than the humblest representative of the new. An appropriate metaphor is the ancient astronomer whose observations were limited by a small, primitive telescope. The most brilliant person, so limited, could never match the work of a more ordinary person with access to today’s space-based telescopes. Like Moses, John marched up to the border of the promise without actually entering it himself. He was Jesus’ forerunner—not his disciple. If the least in the kingdom of heaven is greater than John, consider where that places us. We may be very ordinary Christians, but God considers us to be great.” (Donovan)
“And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear.” (vs. 12-15)
Jesus’ reference to violence refers to both the intensity of spiritual warfare surrounding the ministry of Jesus and His herald, and also to the intensity required to persevere in following God and His kingdom.
The exact sense of this has been greatly debated, and is made more difficult by complicated grammar. Carson probably gives the best sense of both expressions. “The kingdom has come with holy power and magnificent energy that has been pushing back the frontiers of darkness. This is especially manifest in Jesus’ miracles and ties in with Jesus’ response to the Baptist…The kingdom is making great strides; now is the time for courageous souls, forceful people, to take hold of it.” (Carson)
“For all the prophets and the law prophesied until John. ” Jesus saw an era ending with John; all the prophets and the law anticipated John and his ministry as a herald. There is a sense in which John spoke for every prophet who heralded Jesus’ coming. Under the Old Covenant, every other prophet announced, “The Messiah is coming.” John alone had the privilege of saying, “The Messiah is here.”
“The ministry of John was the beginning of the gospel, as it is reckoned, Mk. 1:1; Acts 1:22. This is shown here in two things: [1.] In John the Old Testament dispensation began to die, v. 13. So long that ministration continued in full force and virtue, but then it began to decline. Though the obligation of the law of Moses was not removed till Christ's death, yet the discoveries of the Old Testament began to be superseded by the more clear manifestation of the kingdom of heaven as at hand. [2.] In him the New-Testament day began to dawn; for (v. 14) This is Elias, that was for to come. John was as the loop that coupled the two Testaments; as Noah was Fibula utriusque mundi—the link connecting both worlds, so was he utriusque Testamenti—the link connecting both Testaments. The concluding prophecy of the Old Testament was, Behold, I will send you Elijah, Mal. 4:5, 6. Those words prophesied until John, and then, being turned into a history, they ceased to prophecy. ” (Henry)
“He that hath ears to hear, let him hear.” “A proverbial form of speech often used by Jesus after important utterances, here for the first time in Matthew.” (Bruce) A saying of Jesus that will appear throughout the Gospels which is a veiled warning to all mankind, to listen, to take heed, to understand that the teachings of Christ are indeed the thoughts and commandments of his Father in Heaven, and an implication that to ignore these words will result in less than favorable circumstances.
Benediction
It is not enough to acclaim Jesus Christ as our Lord and King. Our mission in life is to make his kingdom a reality among us and to bring it to those around us by our words and deeds. The way to do this is to live as he lived: for others, in love and service. May almighty God bless you for this task: the Father, and the Son, and the Holy Spirit. Amen.
Go in peace to love and serve the Lord and to give shape to his kingdom. Thanks be to God!
Thought for the Day:
Living at risk is jumping off the cliff and building your wings on the way down.
Ray Bradbury

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