BIBLE IN TEN

Matthew 17:8

Sunday, 22 February 2026
 
When they had lifted up their eyes, they saw no one but Jesus only. Matthew 17:8
 
“And having uplifted their eyes, they saw none, if not Jesus alone” (CG).
 
In the previous verse, Jesus came to the disciples who had been overwhelmed by the voice and events on the mountain, touching them and telling them to arise and not be afraid. It next says, “And having uplifted their eyes.”
 
A new word, epairó, to uplift, is seen. It is from epi, upon, and airó, to take up or away. It can be used literally, as in this verse, or it can be used figuratively, such as exalting oneself, etc.
The disciples had fallen on their faces from fear. Once Jesus’ comforting touch and voice came, they uplifted their eyes and “they saw none, if not Jesus alone.”
 
Moses and Elijah were gone, and in whatever way the voice from the cloud was transmitted, there was nobody except Jesus to behold. The sudden removal of Moses and Elijah as soon as the voice had been uttered is instructional. Jesus and the message concerning Him are what are to be focused on. The Law and the Prophets had served their purpose and are now no longer what God is doing in the process of redemption.
 
Life application: If this short section concerning the events on the mountain is evaluated, the message it conveys is crystal clear. In Matthew 16:28, Jesus told the disciples that of those standing with Him, some would not see death until they saw the Son of Man coming in His kingdom.
 
Just a short time later, He took Peter, James, and John up on a high mountain where He metamorphosed before them. His countenance changed to brilliancy with radiating light. What does Paul say about the message of Christ? He explains it in 2 Corinthians 4 –
 
“For it is the God who commanded light to shine out of darkness, who has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.” 2 Corinthians 4:6
 
With His radiant countenance manifested, Moses and Elijah appeared and conversed with Him. As noted, Luke includes the note that their conversation was about Jesus’ coming death, which He was about to accomplish in Jerusalem.
 
At that time, Peter offered to build three tents to accommodate Jesus, Moses, and Elijah. Tents are for dwelling in. But what was the divine response from the Father? It concerned hearing Jesus. The temporary tabernacling of Moses and Elijah was done. The new and eternal tabernacling with God is through Jesus –
 
“And I heard – voice great from the throne, saying, ‘You behold, the tabernacle [skéné], the God, with the men, and He will tabernacle [skénoó] with them, and they – peoples of Him, they will be, and He – the God with them, He will be, their God’” Revelation 21:3 (CG).
After the voice, the men fell down terrified, but when Jesus came to reassure them, they looked up, and there was only Jesus. Jesus promised that there would be those who would see Him coming in His kingdom.
 
The kingdom is that of understanding who He is, meaning the God/Man in whom God tabernacles, and that the law only anticipated His coming. It is no longer what God is doing. The kingdom Jesus was referring to has arrived in the preaching of the gospel. It will be realized in those who receive it someday.
Jesus’ words were not referring to an earthly kingdom during the millennium. That will occur, but it is not what is being referred to here.
 
“He has delivered us from the power of darkness and conveyed us into the kingdom of the Son of His love, 14 in whom we have redemption through His blood, the forgiveness of sins.” Colossians 1:13, 14
 
If your eyes are on law observance, you are missing the kingdom. Eyes on Jesus! The law is over. God wants us to focus our attention on what He has done through Jesus.
 
Lord God, thank You for the wonderful news of Jesus Christ. Through faith in Him, we are transferred to His kingdom and now have full and forever restoration with You. Thank You for this wonderful news. Yes, O God, thank You for Jesus Christ our Lord. Amen.
 

Matthew 17:7

Saturday, 21 February 2026
 
But Jesus came and touched them and said, “Arise, and do not be afraid.” Matthew 17:7
 
“And He came, Jesus. He touched them, and He said, ‘You rouse, and you fear not’” (CG).
 
In the previous verse, after hearing the voice from heaven, the disciples fell on their faces and were greatly afraid. Matthew next records, “And He came, Jesus. He touched them.”
 
This is something seen elsewhere, in both testaments. When a person is presented with the presence of deity, it so overwhelms him that he falls to the ground in a stupor. But then, a comforting hand is presented to him –
 
“And I, Daniel, alone saw the vision, for the men who were with me did not see the vision; but a great terror fell upon them, so that they fled to hide themselves. 8 Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength. 9 Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.10 Suddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands. 11 And he said to me, ‘O Daniel, man greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you.’ While he was speaking this word to me, I stood trembling.” Daniel 10:7-11
 
“When I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, 13 and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band. 14 His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; 15 His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters; 16 He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. 17 And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, ‘Do not be afraid; I am the First and the Last. 18 I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.’” Revelation 1:12-18
 
Along with touching them, it says, “and He said, ‘You rouse, and you fear not.’”
 
The words of Jesus and the familiarity of His voice would have brought them to their senses and let them know that, despite the terror the manifestation of the voice brought, they were safe in His presence.
 
Life application: The lesson for the disciples is the same as the lesson for us today. Though humans throughout the world and in an almost unlimited number of religions constantly talk about God in their regular conversation, there is no fist-bumping fellowship between the two.
 
Rather, the perfections of God in contrast to the imperfections found in man mean that we should rather be terrified of encountering Him on our own merits. It cannot be known how the voice from the Father occurred, but it struck terror in the hearts and minds of the disciples.
 
It is the same reaction as occurred at Mount Sinai when Israel heard the words of the Lord God when the Ten Commandments were spoken. At that time, their response to Moses was, “You speak with us, and we will hear; but let not God speak with us, lest we die.”
 
Jesus is there to mediate between His Father and us. It is His perfection that allows this. Without that, there would only be horror at the majesty of God in relation to our own infinitely fallen state.
 
It is Jesus who restores harmony between the two. It cannot come about through Muhammad, Buddha, Krishna, Mary, or any other person or figure who is prayed to by the deceived people of the world. Without Jesus, there is only the expectation of judgment and condemnation. Thank God for Jesus Christ, who makes our restoration with God possible.
 
Lord God, how grateful we are for the giving of Your Son to bring us back to You. We praise You, and we will praise You forever and ever because of Him. Thank You for Jesus Christ our Lord. Amen.

Matthew 17:6

Friday, 20 February 2026
 
And when the disciples heard it, they fell on their faces and were greatly afraid. Matthew 17:6
 
“And having heard, the disciples, they fell upon their face, and they feared exceedingly” (CG).
 
In the previous verse, a cloud overshadowed those on the mountain, and a voice came out of the cloud proclaiming Jesus is God’s beloved Son in whom He is well pleased. Matthew next records, “And having heard, the disciples, they fell upon their face.”
 
The terror of the event was overwhelming for the disciples. Elsewhere, John records what a voice from heaven sounded like –
 
“Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. 28 Father, glorify Your name.”Then a voice came from heaven, saying, “I have both glorified it and will glorify it again.”29 Therefore the people who stood by and heard it said that it had thundered. Others said, “An angel has spoken to Him.” John 12:27-29
 
As the disciples were enveloped in the brilliant cloud, they would be mentally confused about the source of the voice. The mental overload could have been magnified depending on how the voice spoke. If it were authoritative, it could have been shocking. If it was a bit miffed, as in, “Forget those others. I want you to focus on My Son,” they could have been fearful for having had the wrong attitude, etc.
 
A natural reaction would be to fall down and lie prostrate in fear. That is confirmed with the next words, “and they feared exceedingly.”
 
The disciples, knowing there were three there, and having heard the voices as they conversed, the sudden introduction of another voice with nobody else having been present would have been truly shocking. Peter’s memory was permanently affected by this event. Many years later, he referred to it in his second epistle –
 
“For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. 17 For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ 18 And we heard this voice which came from heaven when we were with Him on the holy mountain.” 2 Peter 1:16-18
 
Life application: At some point in human history, the Lord will return for His church. We have no idea when that will be. All the speculation in the world is wasted time that could have been used to do something productive for the Lord.
 
When He comes, the Bible says this will be how it occurs –
 
“For the Lord Himself will descend from heaven with a shout, with the voice of an archangel, and with the trumpet of God. And the dead in Christ will rise first. 17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. And thus we shall always be with the Lord.” 1 Thessalonians 4:16, 17
 
We will hear the shout of the Lord. Now imagine what that will be like for people under different circumstances. Some may be in church praising Him. Hearing that should be a glorious moment as the joy of those who were praising Him has found its true purpose.
 
Another group will be working, some in very tedious jobs. That will be a call to rest from their labors. It will be a relief for the weary, toiling souls. Another group might be people on the beach or on a mountain hiking. The majesty or beauty of their surroundings will suddenly mean nothing compared to the glory that lies ahead.
 
Others, however, might be engaged in stealing from Walmart, cheating with their neighbor’s wives, or doing other things that Christians should not be engaged in. Their final acts on this earth before being taken to glory will be a source of embarrassment and shame.
 
How do you want your last moments before Jesus comes to be remembered? We should focus our minds on Him and honor Him at all times. We should have our eyes directed to Him and our activities in line with what He would find pleasing in His eyes.
 
The Lord is coming, and we don’t know when. Be about your business with that in mind.
 
Lord God, help us to spend our time wisely as we await Your return for us. We may die before that day and await Your call from the sleep of death, but You may come while we are still alive. Give us wisdom to remember that day, considering it at all times as we contemplate a better life in Your presence forever. Amen.
 

Matthew 17:5

Thursday, 19 February 2026
 
While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” Matthew 17:5
 
“Yet he speaking, you behold! Cloud – lustrous, it overshadowed them. And you behold! Voice – from the cloud, saying, ‘This, He is My Son, the Beloved in whom I approved! You hear – Him!’” (CG).
 
In the previous verse, Peter said to Jesus that it was good for them to be there and that he and the others would build tabernacles for Him, Moses, and Elijah. Matthew next records, “Yet he speaking.”
 
Peter was in the process of what was essentially an idol-fest. He was star-struck with the audience gathered with Jesus. However, his thoughts were misdirected and unsuited for the situation. Remember what he himself had proclaimed just a short while before –
 
“You, You are the Christ, the Son of God, the living.” Matthew 16:16
 
Therefore, his words were cut off as he spoke, and “you behold! Cloud – lustrous, it overshadowed them.”
 
Two new words are seen here. The first is nephelé, cloudiness, or concretely, a cloud. It is from nephos, a cloud. The second new word is the verb episkiazó, to overshadow. It is from epi, upon or over, and skia, a shadow.
 
Saying that this cloud was lustrous may be because of the brilliant light radiating from Jesus, like when one is in fog and shines a light. The light is gathered into all of the fog particles, and the entire area turns lustrous.
 
If a cloud overshadowed them, even a regular cloud, this would be the result. This appears to be what is conveyed in the thought because of what continues to transpire. Next, it says, “And you behold!”
 
The excitement rushing from Matthew’s pen is palpable as he introduces a second thought in a row this way. The inspired word of the Lord is asking us to really pay heed to what is being conveyed. First, the group was overshadowed, blocking out Moses and Elijah. Understanding this, it continues with, “Voice – from the cloud.”
 
Within the cloud itself is a voice. Like the burning bush on Mount Horeb, there was a physical demonstration of the presence, and yet, there is a concealing of the Source of the voice at the same time. Thus, the One speaking can only be understood by what He states, not by actually seeing Him. Understanding this, He was “saying, ‘This, He is My Son.’”
 
The voice, being derived from eternity itself, calls out who He is, God the Father. As He is in the eternal state, the words were prepared from before the creation of a single atom to occur at this moment. Having indicated who Jesus is in relation to Him, He continues with, “the Beloved in whom I approved!”
 
The words are repeated from Matthew 3:17 when Jesus was baptized –
 
“This, He is, My Son – the Beloved in whom I approved!”
 
God had ordained Jesus to initiate His ministry. He was pleased with Him at that time. Now, after Jesus has told His disciples that He must go to Jerusalem, suffer, and be killed, meaning His ministry was on its downward trajectory, the Father affirms His relationship with Him. Because of His pleasure in His Son, He next calls out, “You hear – Him!”
 
The point that the Father was making was that they were no longer to look to the Law (Moses) and the Prophets (Elijah) for their spiritual guidance. They were to listen to Jesus, the Fulfiller of everything spoken of in the Law and Prophets. It is an admonition from God that has not changed since then –
 
 “Eyeballing unto the ‘the faith Pioneer and Perfecter,’ Jesus” Hebrews 12:2 (CG).
 
This is the directive from God for all people, meaning to focus on Jesus. Nothing else will do. All else will lead to a sad end.
 
Life application: Although there are innumerable doctrines set forth in Scripture, the main point of doctrine for one’s life conduct in the presence of God is understanding the matter of law versus grace and being obedient to the latter.
 
The Bible’s first recorded words of God speaking to man are words of grace versus law. From that point on, because Adam disobeyed the law he was given, the violation of that law has been the source of every problem that mankind has ever faced. Adam failed to understand that he had been given grace. In Genesis 2:17, it said –
 
“Of every tree of the garden you may freely eat.”
 
Adam was given everything, though he had done nothing to earn it. God lavished upon the man His goodness in a variety of tastes, textures, and physical sensations as he experienced each new fruit. At the same time, and in the same sentence, the Lord gave Adam law –
 
“...but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
 
This set forth a choice that has been set forth again for the people of the world. Will we choose to trust God and accept His grace, or will we ignore that, choose law, and perish apart from the grace? It is what Paul calls “a different gospel, which is not another” in Galatians 1.
 
God, in His words concerning Jesus, is setting forth that choice by telling the disciples, and thus us, because the words are recorded in Scripture, that we are to focus on the grace. That grace could only come through the crucifixion of Christ. When we return to the law, we crucify again for ourselves the Son of God. In this, we put Him to open shame. May we never presume to have such an attitude.
 
Lord God, thank You for the grace that is poured out on us through the giving of Your Son, our Lord, Jesus Christ. Amen.
 

Matthew 17:4

Wednesday, 18 February 2026
 
Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” Matthew 17:4
 
“And answering, Peter, he said to Jesus, ‘Lord, good, it is – us to be here. If You desire, we will make here three tabernacles: You one, and Moses one, and Elijah one’” (CG).
 
In the previous verse, it was noted that during the transfiguration, Moses and Elijah appeared to them, talking with Jesus. Matthew next records, “And answering, Peter.”
 
All three gospel narratives agree that it was Peter who spoke to Jesus. However, each will show the individual preference of how Peter addressed Him. Matthew continues the narrative with, “he said to Jesus, ‘Lord.’”
 
Matthew records the word, kurios, lord. It is derived from kuros, supremacy. Mark records the word rhabbi. It is derived from the Hebrew rab, abundance, which is fixed to a pronominal suffix. The meaning then is “my master,” with the intent of “my great one,” or “my Mr. Full of Knowledge.” Luke records the word epistates, master. That is derived from epi, upon or over, and histemi, to stand. Thus, it is one who stands over another.
 
Each of them gives the same general meaning but is taken from the author’s own well of knowledge when penning the account. The word spoken by Peter would have been in Aramaic, thus rhabbi is probably what was said. With that stated, Peter next says, “good, it is – us to be here.”
 
The meaning probably isn’t, “It is good to be here, because...” Rather, Peter’s intent seems more akin to “What a satisfying experience it is for us to be here.” To bolster that thought, he next says, “If You desire, we will make here...”
 
Some manuscripts say, “I will make.” Scholars who lean toward this as correct indicate it is in line with the impetuous nature of Peter, as if “I will handle this.” However, that doesn’t change with “we.”
 
Depending on the situation, there is no less impetuosity if Peter volunteered others. However, it isn’t certain that we have all that was said. Rather, the gospel focuses on particular things while probably ignoring other things that may have transpired. Understanding this, Peter continues, saying, “three tabernacles.”
 
It is a new word, skéné, a tent. In this case, it would be referring to a tabernacle built out of whatever branches could be obtained by the disciples. The word can be used literally, as it is here, or it can be used figuratively, such as in Hebrews 9:11. Peter, assuming this may be an extended stay for them, or maybe hoping it can be extended by his suggestion, offers to build three tabernacles, which are, “You one, and Moses one, and Elijah one.”
 
The offer to build tabernacles, akin to the sukkah made for the Feast of Tabernacles, is made. Mark adds to the thought, saying, “For not he had known what he should say. For terrified, they were.” Luke says, “not having known what he says.”
 
In other words, there was confusion in his mind about how to address the issue at all, and he blurted out his words, probably in an attempt to bring some sort of control to the events around him that he could not fully understand.
 
Life application: One of the most common things passed on in Christian circles from this verse, and which has been repeated in innumerable sermons and commentaries, and then which is passed on by lay people, is that everyone will know everyone else in heaven immediately because Peter knew who Moses and Elijah were without being told.
 
How anyone can come to that conclusion is hard to figure out, but it now permeates Christian thinking. The account has already said that Moses and Elijah were conversing with Jesus. Conversing means... anyone? Having a conversation. It could have gone on for five minutes or an hour. And yet, not a word of what was said is recorded.
 
The general tenor of the conversation was that they “spoke of His decease which He was about to accomplish at Jerusalem” (Luke 9:31). But that is just what the conversation was about, not the details that were conveyed.
 
For all we know, Peter was listening and heard the names of Moses and Elijah stated by Jesus. Maybe Jesus introduced the two, saying, “Moses, this is Elijah. Elijah, this is Moses.” Or maybe the two were wearing name tags. To jump to the conclusion that everyone will know everyone else assumes too much.
 
It is not a good policy to make such statements without qualifiers, such as “Maybe...” The fact is, we have no idea whether we will know everybody’s name or not.
 
Use discretion when passing things on. To insert thoughts that may or may not be correct can only lead people down incorrect paths of thinking. One idea, such as this, can, and normally will, lead to other unfounded suppositions.
 
Lord God, it is good to be in Your presence and to share in Your tenderful blessings and mercies each day. We are the recipients of all of Your goodness toward mankind because of Jesus Christ, our Lord. Help us to remember this in times of troubles, trials, and difficulties. What we have coming will forever replace anything we are now suffering. Thank You for this great hope we possess. Amen.
 

Matthew 17:3

Tuesday, 17 February 2026
 
And behold, Moses and Elijah appeared to them, talking with Him. Matthew 17:3
 
“And you behold! They appeared to them Moses and Elijah, conversing with Him” (CG).
 
In the previous verse, Jesus was transfigured. His appearance changed, becoming dazzling. With that noted, it next says, “And you behold! They appeared to them Moses and Elijah.”
 
Several things can be gleaned from these words. There is a way of accessing both Sheol and heaven. For example, Samuel was raised by the witch of En Dor in 1 Samuel 28. Moses died, and he was buried. Despite Jewish commentaries that contradict this, it is stated as a fact in Deuteronomy 34.
 
The location of his grave was unknown, maybe to avoid it becoming a place of idolatry. But more importantly, it was a typological point that when the law is dead, it is no longer to be remembered. Christ’s fulfillment of it is the end of the law.
 
Messengers are seen to come from elsewhere to speak the word of the Lord at various times in both testaments. Unlike Moses, Elijah was taken to heaven in a whirlwind, not seeing death. And yet, he appeared on earth. Thus, the symbolism here is that Jesus has full control of access to both Sheol and heaven and to the living and the dead.
 
Further, Moses is given as a type of the law. Elijah is given as a type of the prophets. Their appearance with Jesus thus signifies that He is the embodiment of the law and prophets, something He stated both in Matthew 5:17 and then after the resurrection in Luke 24:44. This is also confirmed in Acts 28:23 –
 
“So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.”
 
Both Moses and Elijah were referred to in the last chapter of the Old Testament –
 
“Remember the Law of Moses, My servant,Which I commanded him in Horeb for all Israel,With the statutes and judgments.5 Behold, I will send you Elijah the prophetBefore the coming of the great and dreadful day of the Lord.6 And he will turnThe hearts of the fathers to the children,And the hearts of the children to their fathers,Lest I come and strike the earth with a curse.” Malachi 4:4-6
 
The people of Israel were told to remember the Law of Moses. This was not an admonition for either Israel after Jesus’ coming or something the church is to adhere to. Rather, it was a word to Israel to pay heed to the coming of the Messiah, who was promised earlier in the book of Malachi, as well as throughout the Law of Moses.
 
Moses and the prophets spoke of His coming, and the people were to remember this and receive Him. In their failure to do so, they received the curse of the law upon their land. Of the appearance of these two, it next says they were “conversing with Him.”
 
A new word is used, sullaleó, to talk together, and thus to converse. This wasn’t just an apparition. Rather, these two, one long dead and the other gone from Israel to heaven hundreds of years earlier, had appeared and were conversing with Jesus. Luke specifically records that the conversation was “of His decease which He was about to accomplish at Jerusalem.”
 
Jesus had told the disciples that He would suffer and die in Jerusalem. Peter rebuked Him because of this. Now, these two are confirming Jesus’ words in front of Peter, James, and John.
 
Life application: The Bible teaches that the dead, until the coming of Christ, will go to Sheol/Hades. To understand that this is doctrinally correct, the sermon from the Superior Word entitled “Where Do Believers Go When They Die? What the Bible Says” should be referred to.
 
This is upsetting to some who want to believe our dearly departed will suddenly be in heaven, which is based on a misinterpretation of several verses in Scripture. But there is nothing wrong with us being in Sheol. Jesus has full access to it for the departed loved ones. His resurrection from Sheol proves He possesses this authority and power.
 
Paul confirms that the day is ahead when those in Christ who are in Sheol will be raised. At that time, the victory over the grave will be realized –
 
“For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’55 ‘O Death, where is your sting?O Hades, where is your victory?’56 The sting of death is sin, and the strength of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 Corinthians 15:53-57
 
Let us not be upset about how God has structured and ordained things. Rather, let us rejoice that God has done it at all. We stood on the opposing side when He sent Jesus to restore us to Him. If we get an extended nap in Sheol, we should be grateful that it will not end in an eternal swim in the Lake of Fire. Thank God for Jesus Christ.
 
Lord God, we confidently await Your return. If it is not before we die, we will rest easily until that day when You raise us to meet Jesus in the clouds. We are content as we anticipate that wonderful day. And Lord, may it be soon! Amen.

Matthew 17:2

Monday, 16 February 2026
 
and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. Matthew 17:2
 
“And He metamorphosed before them, and it radiated, His face, like the sun, and His garments, it became whites, as the light” (CG).
 
In the previous verse, Jesus took Peter, James, and John off alone up on a high mountain. Now, the narrative continues, saying, “And He metamorphosed before them.”
 
It is a new word, metamorphoó, to transform, change, transfigure, etc. It is from meta, a preposition denoting accompaniment, usually translated as “with,” and morpho, to fashion or form, a word found only in Galatians 4:19. Thus, this word signifies “changing form in keeping with inner reality” (HELPS Word Studies).
 
It is the word used twice by Paul concerning our transformation in Christ, in Romans 12:2 and 2 Corinthians 3:18. Jesus changed His appearance and yet maintained His inner reality. Thus, this is a revelation of who He is that exists in accord with His being. The effect of this change was, “and it radiated, His face.”
 
The word signifies to radiate brilliancy or beam with light. The word is used by Paul in 2 Corinthians 4:6 –
 
“For it is the God who commanded light to shine out of darkness, who has shone [lampó] in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
 
Along with this, it says, “like the sun.”
 
If His face shone like the sun, then the brilliancy of Christ’s divine nature is that of a light so strong it cannot be focused on directly without harming the eyes of the one beholding it. His glory can only be beheld in a glance that would be stunning and impossible to maintain a constant view of. And more, it next says, “and His garments, it became whites, as the light.”
 
The reason for changing the singular “white” to the plural “whites” is to abstract the concept, changing the intent from merely a color to the idea of purity and divinity. It is incorrect to say that the inner light shone outward and caused the clothes to become bright and shining.
 
Rather, an object lesson was given in the clothes themselves. The garments are a visible metaphor of Jesus’ perfect purity and righteousness. What is seen here is a representation of His divine nature being presented to these apostles, but which has been thus far clothed within His human nature. It is the fulfillment of what He had just said to them as Chapter 16 ended –
 
“Amen! I say to you that they are some of those having stood here who not they should taste death until if they should see the Son of Man coming in His kingdom.” Matthew 16:28
 
This is not a stretch, as if, “But His kingdom hadn’t yet come.” Rather, remember what He Himself said previously –
 
“And if in God’s Spirit I, I eject the demons, then it preceded upon you, the ‘God’s kingdom’” Matthew 12:28 (CG).
 
Likewise, in Luke 17, He says –
 
“Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; 21 nor will they say, “See here!” or “See there!” For indeed, the kingdom of God is within you.’” Luke 17:20, 21
 
Jesus was not telling the Pharisees that the kingdom of God was within them, meaning inside of them. He was telling them that it was in their midst. Jesus’ deity is the kingdom of God. The transfiguration of Christ was given as a witness to these three men concerning this fact.
 
Life application: In the Old Testament, the Lord God (Yehovah Elohim) tabernacled with Israel in the wilderness. Everything about that prefigured Jesus Christ. In John 1:14, it says that the Word became flesh and tabernacled among us. John was connecting the event in the wilderness of Sinai to Jesus in His humanity.
 
The deity of Christ is not a negotiable or debatable concept in Scripture. Rather, it is the fundamental truth found in Scripture. God entered into His creation to redeem us from sin. To deny the deity of Jesus Christ is to deny the only gospel that can save the human soul.
 
 Be sure to get Jesus right. To fail to do so is an eternal error that will never be remedied once your final breath has been taken.
 
Lord God Almighty, we may not fully understand all the Bible reveals about Jesus, but we do understand what the Bible is telling us about Him. You have come in the Person of Jesus. We take it on faith that this is true. Thank You that You have done what You have done for us, O God. Amen.
 

Matthew 17:1

Sunday, 15 February 2026
 
Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; Matthew 17:1
 
“And after six days, Jesus, He takes with – Peter, and James and John his brother, and them, He uphefts into a high mountain off alone” (CG).
 
In the previous verse, Jesus finished up Chapter 16, noting that there were some standing there with Him who would not taste death till they saw the Son of Man coming in His kingdom. Chapter 17 now begins, saying, “And after six days.” Mark says the same. Luke says, “about eight days.” Of this somewhat indeterminate time, “Jesus, He takes with – Peter, and James and John his brother.”
 
These selected men are, at times, referred to as the inner circle. This is because this is not the only time they are selected to come separately with Jesus. Rather, there are several such instances in the gospels. Of this group accompanying Jesus, it next says, “and them, He uphefts into a high mountain off alone.”
 
A new word is seen here, anapheró. It is derived from ana, up, and pheró, to bring, bear, or carry. The ten uses of the word combine to give a sense not found in any single English word. It refers to leading others up a mountain, being carried up into heaven, offering up sacrifices, carrying the sins of others, etc.
 
In each case, there is upward motion and the sense of bearing or leading a mass that has weight. A single word, that now exists as of the typing of this commentary, and which can describe all of these various thoughts understandably, is “upheft.” With a right click of the mouse, the red line under the word has disappeared, and it is now entered into the computer’s dictionary.
 
As for the mountain Jesus uphefted the men to, there are various views. A later tradition identifies it as Mount Tabor. However, it is known that a fortress was on top of Tabor at the time. Further, its location is not conducive to the surrounding narrative as well.
 
A good candidate is Mount Hermon. It is the snowcapped mountain bordering Israel, Lebanon, and Syria. In typology, it is used in the Old Testament to symbolize heaven from which the Jordan (the Descender) then flows, picturing Jesus descending from heaven. 
 
This seems like the likely mountain to accommodate what will next take place, but because it is not named, this remains speculation. This account, however, is a good contrast to what was said in Matthew 4 –
 
“Again, the traducer, he takes Him to a mountain – exceedingly high – and shows Him all the kingdoms of the world and the glory of them.” Matthew 4:8
 
“And after six days, Jesus, He takes with – Peter, and James and John his brother, and them – He takes up into a high mountain off alone.” Matthew 17:1
 
Life application: It was noted above that Matthew and Mark say, “after six days,” while Luke says, “about eight days.” There is no contradiction in that. The word after means “after.” The word about means “about.” Seven is after six, and a general ending of seven is about eight. The indeterminate wording allows people to speak and write in their natural way without there being a contradiction.
 
Depending on the time reference of a person’s statement, such things happen all the time. If one reckons the time after the day of an event, the timing would be –
 
Monday – Tuesday/Wednesday/Thursday/Friday/Saturday/Sunday.
 
If one reckons from the day of an event, it would be –
 
Monday/Tuesday/Wednesday/Thursday/Friday/Saturday/Sunday – Monday.
 
Thus, the first is six days after the first day, while the second is about eight days. We do the same type of reckoning all the time. If you arrive in Florida on a plane at 11:30 pm on 11 April, during a later conversation, you might still say you were in Florida on that day. If you left Wednesday morning at 5 am, you might say you were there that day also. Thus, you have been at the location three days, despite your total time there being about thirty-six hours.
 
When you are reading the Bible, be sure to consider such things. Luke uses a different perspective to say exactly the same thing as Matthew and Mark did. This is to be expected from a chronicler who is from outside of Israel as he sits and counts days. The timing provided by those inside Israel would be from their personal experience and how that aligns with culturally accepted norms.
 
When considering these things in their proper light, it is evident that no contradiction exists. Instead, the accounts are reliable and actually support the veracity of what is stated.
 
Lord God Almighty, You have given us a word which is challenging to our minds, and yet understandable when it is properly and carefully evaluated. Thank You that we will get out of Your word just what effort we put into it. Thank You for such a wonderful gift to guide and instruct us. Amen.
 

Exploring the Connection Between Matthew 16 and Nehemiah

Exploring the Connection Between Matthew 16 and Nehemiah
For BibleInTen.com - By DH, 14th February 2026
Welcome back to Bible in Ten!
Today, we have another bonus episode as our daily commentary from CG at the Superior Word rounds off Matthew Chapter 16.
Matthew’s Gospel contains 28 chapters, and remarkably, it mirrors the first 28 books of the Old Testament as arranged in the Christian Bible. So in this episode, having considered Matthew 16, we’ll now look at its fascinating counterpart: Book 16 of the Old Testament-Nehemiah.
Nehemiah (נְחֶמְיָה / Nechemyah) means “Yah comforts.” That is appropriate because the whole book is comfort through restoration after judgment.
Nehemiah functions as a historical “control text,” showing an established covenant pattern that Matthew 16 then re-presents prophetically (while still being literal history in Jesus’ life, confirmed by the other Gospel writers).  Isn’t the Word of God Amazing?!
Let us now take a look at 12 connections which which support the summary of the chapter as detailed in the previous episode.    
Unlike pairings between Matthew 14 with 2 Chronicles—where the correspondence spans a wider sweep of history across multiple dispensational stages—the Matthew 16 / Nehemiah pairing is compressed into a narrower prophetic frame (the tribulation-period restoration conflict) and does not proceed step by step.  The lack of a perfectly locked step-by-step sequence is itself instructive.   In Matthew 14 the picture maps a long, ordered panorama where chronology matters as it spans events across Israel’s history from the dispensation of law to and prophetic future carries a clearer, more sequential structure.
.. But in the Matthew 16 / Nehemiah pairing—focused on the tribulation—Scripture is not chiefly giving a detailed internal timetable; it is giving the shape of the period.   So lets turn to that shape now with these 12 steps.
A Demand for a Sign and the First Opposition
Matthew 16 opens with the Pharisees and Sadducees coming together to test Jesus, demanding a “sign from heaven.” It is leadership pressure-religious power trying to control the terms.
Nehemiah opens with the same kind of pressure appearing as soon as restoration is announced. When Nehemiah arrives with authorization to rebuild, opposition rises immediately:
Sanballat and Tobiah are “grieved” that someone came to seek Israel’s good (Nehemiah 2:10).
They then laugh and scorn: “What is this thing that ye do?” (2:19)
The pattern is consistent: when God moves to restore, the entrenched powers demand proof, challenge legitimacy, and attempt to intimidate the work before it begins.
“You Can Read the Sky… But Not the Times”
Jesus says they can interpret the sky, but they cannot discern “the signs of the times.” The irony is that the very men claiming insight are the ones blind to what God is doing.
Nehemiah carries that same irony in restoration form. The enemies act as if they understand the situation and control the outcome—mocking, threatening, and plotting as though the work will collapse on their schedule. But they do not know what’s really happening. Their blindness shows in this: they only learn after the fact that their plan has been uncovered. In Nehemiah —“when our enemies heard that it was known unto us, and God had brought their counsel to nought…” (Nehemiah 4:15). They thought they were the ones reading the moment, but they were misreading it completely. The builders knew; the enemies did not. And once the plot was exposed, the intimidation lost its power and the work continued.
The Sign of Judgment Remembered
With the coming of the end times, the leaders of Israel would be expected to understand the situation they are in—but in Matthew 16 they are shown as unable to read it. Jesus calls them “wicked and adulterous” and says no sign will be given except “the sign of the prophet Jonah.” In the previous episode we learned that, Jonah’s “Yet forty days” becomes a prophetic template—forty as judgment time—fulfilled in the temple’s destruction about forty years after Christ, and then the long exile that followed. The end-times petition is therefore not, “wait for a new sign,” but: look back, read your history through Scripture, and believe.
Nehemiah begins with that same mechanism already in place. The “sign” is not in the sky; it is in the city. Jerusalem stands as a covenant witness—broken, burned, and shamed: “the wall of Jerusalem… broken down, and the gates… burned with fire” (Nehemiah 1:3). And crucially, Nehemiah interprets that ruin as meaning—he does not treat it as mere geopolitics. He confesses, “We have dealt very corruptly… and have not kept the commandments” (1:7), and he appeals to what God had already spoken in the Scriptures about scattering for unfaithfulness and gathering upon repentance (1:8-9).
Matthew 16 points Israel to a coming historical sign—temple judgment—meant to force a right reading of Scripture and history. Nehemiah opens with an earlier historical sign—Jerusalem in ruins—meant to do the same. In both cases, the issue is not that God failed to leave evidence. The issue is whether the people will stop being “clueless,” read the sign correctly, internalize what it says about their covenant state, and then return to the Lord in true faith.
Crossing Over: From Exile-Space to Covenant-Space
The movement across the sea of Galilee (and thus the Jordan-line running through it) pictured a spiritual boundary-those “on the other side” needing to come through Christ.
Nehemiah is structured around a grand “crossing” of its own: movement from Persia and the regions “beyond the river” into the land where God’s name was set. The restoration work begins when Nehemiah leaves the place of worldly security and goes to the place of covenant accountability.
Beware the Leaven: Corrupt Influence Inside the People
In Matthew 16, Jesus warns of the “leaven” of the Pharisees and Sadducees—doctrine and influence that works invisibly, spreading through the whole lump until everything is affected. The disciples first think He is speaking about bread, but Jesus corrects them: the danger is not what you eat, but what you absorb.
Nehemiah gives a historical picture of that same leaven-principle. The enemy does not remain at the gate. He aims for infiltration—to become familiar, acceptable, even respected within the restored community. During the rebuilding, Nehemiah notes that the nobles were already entangled: “For many in Judah were pledged to him, because he was the son-in-law of Shechaniah the son of Arah, and his son Jehohanan had married the daughter of Meshullam the son of Berechiah.” (Nehemiah 6:18). The leaven isn’t merely threat from outside; it is sympathy and alliance forming inside—compromise that feels normal because it comes through “our own people.”
And when that leaven is left unchecked, it advances from relationships to residence. In Nehemiah 13, Tobiah is not simply corresponding with leaders—he is granted an actual chamber in the temple precincts (Nehemiah 13:4-9). The unclean influence in its mature form, so that what begins as tolerated association ends as sanctioned presence.
This is exactly the warning Matthew 16 carries forward. Don’t misread the matter as “bread,” as though the issue were external details. The real danger is the teaching, the partnerships, the slow drift—leavened thinking that spreads through the body while everyone tells themselves nothing serious is happening, until the holy space itself is compromised.
Power, Pride, and the Military Temptation
Caesarea Philippi was highlighted as a picture-space: Caesar as deified man; Philippi as leaning on the “horse” principle-military pride.
Nehemiah’s rebuilding occurs under constant threat. The people must be armed while they build.  They work with one hand and hold a weapon with the other (Nehemiah 4:17-18).
But Nehemiah carefully frames this: the sword is not their salvation. Their security is God, and vigilance is obedience. Necessary defense exists, but pride in defense is a snare. The people are restored, yet always at risk of trusting the wall more than the Lord.
“Who Do You Say That I Am?” and the Community’s Confession
In Matthew 16, we have the God assisted confession: “You are the Christ.”
Nehemiah contains an extended sequence where Israel is restored not merely by masonry but by identity-confession through God’s Word:
“So they read from the Book of the Law of God, explaining it and giving insight, so that the people could understand what was being read.” (Nehemiah 8:8).
This leads into confession of sin and confession of God’s faithfulness (Nehemiah 9).
In the Matthew framework: end-times Jews become true “hearers”- not merely readers of signs, but confessors of what the signs meant.
8. Kingdom-Order, and Covenant Enrollment
In Matthew 16, everything turns on identity and confession. Israel can offer many assessments of Jesus—prophet, teacher, threat—but the end-times remnant is identified as those who follow Peter’s confession: “You are the Christ.” After this, Jesus blesses Peter with a name that ties back to the only sign granted—Bar-Jonah, “son of Jonah.” In other words, Peter typifies the Jews who have heard the sign of Jonah, interpreted their own history rightly, and therefore confess the Messiah they once missed. That confession marks them out as the out-called, and it is on that proclamation that Christ speaks of kingdom entry—the granting of the keys.
Nehemiah provides an Old Covenant “control text” for that same movement: a remnant comes to understanding, confession, and then formalized belonging. After the Scriptures are read and the national confession is made (Nehemiah 8-9), the people do not remain in mere emotion or general agreement. They move into enrollment—a defined act of covenant identity: “And because of all this, we make a sure covenant and write it; our leaders, our Levites, and our priests seal it” (Nehemiah 9:38; detailed in chapter 10).
Names are written. Allegiance is publicly owned. Commitments and boundaries are stated. And the Hebrew meaning of these written names themselves bear connection to tribulation period events described in Revelation. In typology terms, Nehemiah shows a keys-of-the-kingdom counterpart in historical form, a concrete act of authorized inclusion into a defined covenant community. As Bar-Jonah represents those who finally hear and identify the true Messiah, the sealed covenant in Nehemiah represents those who finally own and enter the restored order.
9. A Messiah Who Must Suffer: The Offense of God’s Way
In Matthew 16, Peter stumbles over the suffering plan. The moment Jesus speaks openly about rejection, suffering, and death, Peter tries to correct Him—and Jesus rebukes him sharply. The warning is against demanding a triumphant, expectation-shaped messiah while rejecting the true Messiah as God presents Him—first crucified, then glorified.
Nehemiah provides the historical control picture of that same offense. Restoration there advances through obedience under scorn. The workers are mocked (Nehemiah 4:1-3), threatened (4:7-8), and worn down by discouragement (4:10). Yet the work moves forward because they refuse the “easy” path of retreat, silence, or compromise.
That is the typological connection: Peter’s impulse—“this shall not happen to You”—is the human instinct to reject a deliverance that comes through suffering. Nehemiah’s remnant models the opposite posture: they accept that God often brings vindication after humiliation.  
10. Deny Yourself: The Cost of Faithfulness Under Pressure
In Matthew 16, Jesus’ call to deny yourself is not abstract spirituality—it is a demand for costly allegiance. In the end-times picture drawn, it means refusing the survival-instinct that compromises truth, and choosing fidelity to Christ even when it carries temporary loss.
Nehemiah provides a clear historical control of that same principle. He refuses the governor’s allowance—he will not enrich himself at the people’s expense: “I and my brethren have not eaten the bread of the governor” (Nehemiah 5:14-19). 
In both cases the work of God is advanced by those willing to serve faithfully even when they could have claimed their rights.
Vindication: God’s Work Revealed Before Enemies
Matthew 16 ends with the thought of the Son of Man coming in glory with His messengers-a public unveiling of reality.
Nehemiah contains a miniature version of that unveiling:
The wall is finished, and the enemies “perceived that this work was wrought of our God” (Nehemiah 6:15-16).
The point is the pattern: endurance, completion, public recognition that God did it, not man. What is done in faith is later shown to have been of God.
A Remnant Standing at the End
Some will make it through the tribulation without tasting death when they see the Son of Man coming in His kingdom. In Nehemiah, the “standing remnant” idea is stated in the narrative milestones that mark survival through the entire pressure campaign to the realized outcome.
They survive to completion: “So the wall was finished…” (Nehemiah 6:15).
They survive the intimidation campaign and remain in place: after the plot is exposed and collapses, the work continues and the enemies are put to shame (Nehemiah 6:16).
They transition from building under threat to ordered life in the city: once the wall is finished, “the doors were set up,” gatekeepers and Levites are appointed, and watch is established (Nehemiah 7:1-3).
They are still there as a gathered people at the end of the building phase: “all Israel dwelt in their cities… and all the people gathered themselves together as one man” (Nehemiah 7:73-8:1).
They move from completion to public dedication: “at the dedication of the wall of Jerusalem…” (Nehemiah 12:27), culminating in corporate worship and rejoicing (Nehemiah 12:43).
Nehemiah doesn’t just end with “a wall.” It ends with a preserved community—still present, still assembled, moving from survival under pressure (6:15-16) into established order (7:1-3), unified gathering (7:73-8:1), and dedication/worship (12:27, 43).
So the narrative picture of a remnant standing is explicit: some make it through, and they stand in what God established.
CONCLUSION: Why This is Controlled Typology
In Nehemiah, the question is: Will the returned people truly become God’s people again-by truth, separation, and covenant fidelity-rather than by mere structure?
In Matthew 16, the question becomes sharper and final: Will Israel discern what their own history meant, reject leavened leadership, confess the true Messiah, accept the suffering plan, and endure to the kingdom?
Nehemiah gives the Old Covenant restoration pattern in history.
Matthew 16 gives the New Covenant restoration petition in prophecy-picture-centered entirely on Jesus: who He is, what He must do, and what His people must endure in the tribulation period.
Nehemiah rebuilds a wall around a city.  Matthew 16 reveals the confession upon which Christ builds His out-calling.
Lord God, we thank You for Your word-holy, faithful, and true. Give us discernment for the times we live in. Guard us from leaven-quiet compromise, false teaching, and fear-driven counsel that sounds spiritual but serves another master.  Strengthen us to bear reproach, to deny ourselves, and to endure faithfully until Your purposes are complete.  And may all our confidence rest not in walls, not in strength, not in man-but in the name of the Lord our God. Amen.

Matthew 16:28

Saturday, 14 February 2026
 
Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” Matthew 16:28
 
“Amen! I say to you that they are some of those having stood here who not they should taste death until if they should see the Son of Man coming in His kingdom.” (CG).
 
In the previous verse, Jesus told His disciples that the Son of Man is about to come in His kingdom, and then He will give each according to his practice. He next says, “Amen! I say to you that they are some of those having stood here.”
 
The Greek verb is a perfect participle. As can be seen, the NKJV fails to properly elucidate this, saying, “some standing here.” In fact, one would be hard-pressed to find a translation that accurately translates the verb. Instead, they rely on a present tense or present participle rendering.
But Jesus’ words indicate a completed action, the results of which are still present or relevant, “having stood here.” The same perfect participle is found in the same context in Mark 9:1. Combined with the words, “some...here,” this limits the scope of what is said to those present. Of those referred to, Jesus next says they are those “who not they should taste death.”
 
A new word is seen, geuomai, to taste. It is used figuratively here to indicate experiencing. It is aorist subjunctive, viewing the whole as a single completed event. In other words, these will not experience death, “until if they should see the Son of Man coming in His kingdom.”
 
The meaning of this is widely debated. Is this referring to the transfiguration? Does this speak of the resurrection? Is it the beginning of the church at Pentecost? Is it the destruction of the temple in AD70? Is it referring to the millennial kingdom? And so on. Each of these has its supporters. For example, some believe that Jesus’ words in John 21:22 mean that John is still alive and he will be one of the two witnesses.
One of several problems with that is that the two witnesses will be killed before the Son of Man returns. Further, Jesus’ words in Matthew 16:28 are plural, indicating more than one person. One of many problems with the destruction of the temple view is that Jesus didn’t return in AD70. If He did, other words of Jesus would be a complete failure, such as Matthew 24:27.
 
There is no record of such an event, something that would not be lacking. That is an unbiblical attempt by preterists to dismiss any future prophecy, including the restoration of national Israel as a literal, historical event.
 
The problem with the Pentecost view is that it was the Holy Spirit, not Jesus, who came upon the people in Acts 2. To conflate the meaning of one with the other is stretching the text like a rubber band, which will eventually snap. As for the resurrection view, as Jesus was not in a glorified state at the resurrection, that also seems to be a stretch of the intent.
 
The account that is noted next at the beginning of Matthew 17 follows in the same manner in all three synoptic gospels, which is a strong hint that tells us that the transfiguration is what Jesus is referring to. It is a kingdom foretaste for the benefit of the disciples. As it is recorded in the word, it is thus provided as a benefit for all.
 
This glorified state was then viewed by John when he received the book of Revelation, including Jesus’ return in Revelation 19. For a fuller and more complete explanation of the details of Matthew 16, please continue reading the life application section of this commentary.
 
Life application: Chapter 16 of Matthew is a passage that petitions the Jews of the end times to consider who Jesus is based on their own history, comparing it to how He is portrayed in Scripture.
 
In verse 1, Jesus was approached by the Pharisees and Sadducees, who asked for a sign from heaven. As in Chapter 15, these types of men represent the same thinking and paradigm as the rabbis of Israel today. Jesus told them that they could read the signs in the sky, but they could not discern the signs of the times.
 
With the coming of the end times, the Jews of Israel would naturally be expected to understand the situation they are in, but they will be clueless about the matter. In verse 4, Jesus said that the generation was wicked and adulterous, something akin to what Peter calls the Jews who rejected Jesus in Acts 2:40. Jesus continued that no sign would be given to it, except the sign of the prophet Jonah.
 
As explained, the sign of the prophet Jonah is the destruction of the temple, it being a year for a day based on Jonah’s proclamation, “Yet forty days, and Nineveh shall be overthrown.”
 
In the end times, the Jews will have to look to their Scriptures, understand that their temple was destroyed and they were exiled for rejecting Jesus, internalize this truth, and then have faith in Him based on that.
 
As an explanation of the doctrine of faith in the Messiah, in verse 5, the disciples went across the Sea of Galilee. As such, they crossed the Jordan because the Jordan runs through the sea. Being on the other (east) side signifies those who have not come through Christ to be saved. Jesus told them in verse 6 to take heed and beware of the leaven of the Pharisees. They thought He was talking about bread. But He corrected them by recapping the miracles of feeding the five thousand and the four thousand.
 
These miracles, anticipating the salvation of Jews and Gentiles, testify to His being the Messiah. What He was warning them about was the doctrine of those false teachers, not about bread. Their doctrine is to be equated with the false doctrine of the rabbis and other law teachers of the end times who have returned to law observance, temple worship, etc. It is a warning that the end times Jews are not to follow those Satan-led examples.
Faith in Jesus, as represented by the feeding of the masses, is what brings restoration with God.
 
In verse 13, it is noted that Jesus came into the region of Caesarea Philippi. Caesarea is derived from Caesar. The idea of being a Caesar is the deification of the individual. He is attributed a god-like status. Philippi is from Philip, a lover of horses. But in Scripture, a horse is metaphorically used as a source of military pride –
 
“Some trust in chariots, and some in horses;But we will remember the name of the Lord our God.” Psalm 20:7
 
Abarim rightly defines Philippi with the lengthy paraphrase, They Who Lean On Their Military Complex. It is exactly the source of pride that Israel of today is heading towards. Their military superiority is their source of pride and is exalted to god-like status. This will only increase after the battle of Gogd/Magog.
 
It is in this prefigured end-times state that Jesus asks them who He is. The various answers are answers you could expect from Jews. Jesus was a prophet (or false prophet) or whatever. However, Simon Peter proclaims Him the Christ. What was Jesus’ response? “Blessed are you, Simon Bar-Jonah.”
 
The same name that was acknowledged as the sign in verse 4 is now noted by Jesus. He is Simon (Hearer) Son of Jonah. In other words, he represents the Jews who have understood (heard) the sign of Jonah. To be a son signifies identity. The end times Jews who acknowledge Jesus as the Christ are “sons of Jonah,” because they have made the connection by understanding the sign. In essence, “We missed Him when He came, but we know now who He is.”
 
It is on this proclamation that Jesus will build His out-calling of those in the end times. They will receive the keys to the kingdom of the heavens, entering into the millennial reign of Christ. In verse 21, Jesus spoke of His destiny to suffer and die. Peter’s words of admonishment stirred Jesus to turn His back on him, call him Satan, and tell him he was not mindful of the things of God, but the things of men.
 
It is a warning to the end times Jews that they are to accept a crucified Savior as the role of the Messiah. Israel looked, and still looks, for a conquering Messiah, but His role as the crucified Messiah is what God highlights in Him more than all else.
 
From there, Jesus told the disciples the words about denying themselves and losing their souls in order to save their souls. The thought is "losing their souls (meaning their lives) in order to save their souls."  It is exactly what is seen in Revelation –
 
“Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, 10 he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.” Revelation 14:9, 10 
&
 
“And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God.” Revelation 15:2
 
In verse 27, it said, “For the Son of Man is about to come in His Father’s glory with His messengers.” This is exactingly described in Revelation 19:11 –
 
“And I saw the heaven having been opened. And you behold! Horse, white! And the ‘sitting upon it’ being called ‘Faithful and True,’ and in righteousness He judges, and He battles” (CG).
 
Jesus is coming in His Father’s glory. In Matthew 24, it notes that in the end times, He will send out His angels (Greek: messengers) to gather His elect.
 
The final verse of the chapter then said, “Amen! I say to you, that they are some of those having stood here who not they will taste death until if they should see the Son of Man coming in His kingdom.” Again, this is exactly what occurs in Revelation. Some of the end times Jews will make it through the entire tribulation, not seeing death until they behold Jesus coming in His kingdom.
 
These things are gleaned from Matthew 16, forming a picture of what is coming in the future for Israel.
 
Lord God, how precious it is to know that You will not reject Israel, even when the whole world is imploding, You will be with them and carry them as a people through the tribulation and into the time promised to them so long ago. Thank You for Your covenant faithfulness, even to those of us who fail You constantly. Amen.
Matthew 16
 
16 And having approached, the Pharisees and Sadducees, testing, they queried Him to show them a sign from heaven. 2And answering, He said to them, “Evening having come, you say, ‘Good weather!’, for the heaven, it is red, 3and early, ‘This day... inclemency!’, for glowering, the heaven, it reddens. Hypocrites! Indeed, you know to discern the face of the heaven, and the seasons’ signs, not you can. 4Generation – evil and adulteress – it seeks a sign, and a sign – not it will be given it – if not the sign of Jonah the prophet.” And having left them, He departed.
 
5And His disciples, having come to the beyond, they overlooked to take bread. 6And Jesus, He said to them, “You behold, and you caution from the leaven of the Pharisees and Sadducees.”
 
7And they deliberated in themselves, saying, “Because not we took bread!” 8And Jesus, having known, said to them, “Why – you deliberate in yourselves, little-faithed? Because you took no bread? 9You grasp, not yet, nor you recollect the five loaves – the five thousand, and how many handbaskets you took? 10Nor the seven loaves – the four thousand, and how many hampers you took? 11How not you recollect that I spoke not concerning bread to you! Caution from the leaven of the Pharisees and Sadducees.” 12Then they comprehended that not He said to caution from the leaven – the bread, but from the teaching – the Pharisees and Sadducees.
 
13And Jesus, having come to the allotments – Caesarea, the Phillipi, He entreated His disciples, saying, “Whom they say, the men, Me to be, the Son of Man?”
 
14And they said, “These, indeed, John the Immerser, and others Elijah, and others, Jeremiah or one of the prophets.”
 
15He says to them, “And you, whom you say Me to be?”
 
16And answering, Simon Peter, he said, “You, You are the Christ, the Son of God, the living.”
 
17And Jesus, answering, He said to him, “Blessed you are, Simon, Bar-Jonah, for flesh and blood not it revealed to you, but My Father, the ‘in the heavens’.” 18And I also, I say to you that you, you are Peter, and upon this – the Rock – I will build My out-calling, and Hades’ gates, not they will overpower her. 19And I will give you the keys of the kingdom of the heavens. And whatever, if you may bind upon the earth, it will be ‘having been bound’ in the heavens. And whatever, if you may loosen upon the earth, it will be ‘having been loosed’ in the heavens.” 20Then He enjoined His disciples that they should say to none that He, He is Jesus the Christ.
 
21From then He began, Jesus, to show His disciples that it necessitates Him to depart to Jerusalem and to suffer many from the elders, and chief priests, and scribes, and be killed, and the third day be roused.
 
22And Peter, having clutched Him, he began to admonish Him, saying, “Propitious, to You, Lord! No, not it will be, this to You!”
 
23And, having turned, He said to Peter, “You withdraw behind Me, Satan! Snare, you are, to Me. For you think not these of God but these of men.”
 
24The Jesus, He said to His disciples, “If any, he desires to come after Me, let him disown himself, and he took his cross, and he follows Me. 25For whoever, if he may desire to save his soul, he will lose it. And whoever, if he may lose his soul because of Me, he will find it. 26For what it benefits a man if he may gain the whole world and he may lose his soul? Or what will he give, man, equivalent his soul? 27For the Son of Man is about to come in His Father’s glory with His messengers. And then He will give each according to his practice. 28Amen! I say to you, that they are some of those having stood here who not they will taste death until if they should see the Son of Man coming in His kingdom.”

Matthew 16:27

Friday, 13 February 2026
 
For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Matthew 16:27
 
“For the Son of Man is about to come in His Father’s glory with His messengers. And then He will give each according to his practice” (CG).
 
In the previous verse, Jesus asked what profit it would be for a man to gain the world but lose his soul. He also questioned what a man could give for his soul. Jesus next says, “For the Son of Man is about to come in His Father’s glory.”
 
What is Jesus talking about here? Ellicott says, “The fact that the Son of Man is about to come to execute judgment, clothes its abstract statement with an awful certainty.” The Pulpit Commentary says, “the final judgment would put things in their true light.” Gill says, “either a second time to judgment at the last day ... or in his power, to take vengeance on the Jewish nation.”
 
These thoughts of judgment essentially sum up the overall thought of what scholars say the verse is referring to. It is true that Jesus is coming in judgment. However, His words place “about” in the emphatic position. Word for word, it reads “About for the Son of the Man to come.”
 
With the emphasis on “about...to come,” it is a stretch to tie this into the final judgment. The chapter began with the Pharisees and Sadducees testing Him, asking for a sign from heaven. The contents of the chapter focus on faith in God’s plans as the overarching theme.
 
Jesus is speaking to and about Israel under the law. As this is so, the “about...to come” is likely referring to Israel’s judgment for rejecting Jesus. Understanding that this was the sign of Jonah Israel was to expect, as detailed in Matthew 16:4, it seems to be the logical explanation.
 
However, all three synoptic gospels mention this general idea of Jesus’ coming (Matthew 16:27, Mark 9:1, and Luke 9:27). After each, the transfiguration is mentioned. The transfiguration is something only seen by Peter and John. They were told to tell no one what they saw until the Son of Man was raised (Matthew 17:9, Mark 9:9). They complied with this as noted in Luke 9:36.
 
Jesus is ultimately referring to the judgment of Israel in AD70, but His words at this time are immediately referring to the transfiguration. This continues to be seen in His next words, “with His messengers.”
 
When Jesus is transfigured, who is He with? Though getting ahead in the narrative, He is with Moses and Elijah. Jesus is not referring to angels. He is referring to those who received His word and passed it to the people of Israel.
 
Moses and Aaron are called messengers of the covenant in Acts 7:53 and Hebrews 2:2 (yes, those verses are referring to Moses and Aaron – see the corresponding Superior Word commentaries). John the Baptist is called a messenger in Malachi 3. Jesus equates him to Elijah in Matthew 11:14, and he is prophesied to come as the Lord’s representative in Malachi 4:5.
 
These are the messengers Jesus is referring to now. Moses represents the law, while Elijah represents the prophets of the law. They will appear with Jesus at the transfiguration. Only then are the next words stated by Jesus. “And then He will give each according to his practice.”
 
A new word is seen here, praxis, a practice (Sure sounds like the Klingon planet’s moon). HELPS Word Studies says, “a function, implying sustained activity and/or responsibility.”
 
Almost all translations make this thought a continuation of what has already been said in this verse. However, it is likely a separate sentence beginning with “And then.” There will be the transfiguration, something Peter will refer to in 2 Peter 1:18 as a witness to the truth of God in Christ.
 
With the testimony of these apostles, the nation of Israel can accept or reject their word. In their rejection of it, judgment will come. And it did come, just as Jesus said concerning the sign of Jonah. The temple was destroyed forty years later.
 
The judgment of Israel came upon each “according to his practice.” Was their practice faith in Jesus or continued trust in the law which He fulfilled? This is what Jesus is speaking about.
 
Life application: God’s messengers are both earthly and heavenly. The context of the passage determines which is being referred to. The law was not received by angels from heaven. It was received by men who then passed it to the people of Israel.
 
Angels did not come to earth and sleep with human women in Genesis 6. Rather, the ungodly line of Cain intermingled with the godly line of Seth. Over-sensationalizing the word leads to confusion of thought and a misunderstanding of what God is doing in the redemptive narrative as it has unfolded throughout the ages.
 
If someone is constantly referring to such sensational things, it would be best to avoid their instruction on them. If that is all they speak about, they should be rejected entirely. The Bible’s focus is on man’s restoration and relationship with God through Jesus Christ. Keep this in focus, and you will do well.
 
O God, give us wisdom to rightly discern what Your word is telling us. There are many things that are hard to understand, and there are a lot of teachings that contradict each other. We can easily get lost in a sea of disagreement. So, Lord, lead us to the proper evaluation of what is being said so that we will be rightly trained. Amen.

Matthew 16:26

Thursday, 12 February 2026
 
For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? Matthew 16:26
 
“For what it benefits a man if he may gain the whole world and he may lose his soul? Or what will he give, man, equivalent his soul?” (CG).
 
In the previous verse, Jesus spoke of the importance of following Him, saying, “For whoever, if he may desire to save his soul, he will lose it. And whoever, if he may lose his soul because of Me, he will find it.” In explanation of that, He continues, saying, “For what it benefits a man.”
 
He is asking what advantage is gained in the proposition He will set forth. If one were to deal with his soul in a supposed trade-up or barter for better, what advantage would result “if he may gain the whole world?”
 
Here is a new word, kerdainó, to gain. HELPS Word Studies says, “an ancient mercantile term for exchanging (trading) one good for another; (figuratively) to exchange (trade out) what is mediocre (‘good’) for the better, i.e. ‘trading up.’”
 
So, the thought is that this person has a soul, and he trades it for what seems a better deal. It is the old “sell your soul to the devil” idea, where one gets to be a rock star with lots of money, girls, cars, and ten big houses. In the case of this person, he trades his soul, supposedly up, for the whole world. And yet, Jesus says, “and he may lose his soul?”
 
It is a second new word, zémioó, to injure. In this case, it is to suffer loss. So the person gets the whole world, something once offered to Jesus by the devil in Matthew 4:8 & 9. Despite gaining the world, he isn’t eternal. His soul will be required of him at some point.
 
When that time comes, he is judged and unceremoniously chucked into the Lake of Fire. Was possessing the world worth it? Only a fool, and the world is filled with them, thinks so. Jesus continues, saying, “Or what will he give, man, equivalent his soul?”
 
A third new word is seen, antallagma, an equivalent or ransom. The word is only found in this context here and in Mark 8:37. What can a man give for the ransom of His soul, securing safety from eternal damnation? The question is answered in Psalm 49 –
 
“Why should I fear in the days of evil,When the iniquity at my heels surrounds me?6 Those who trust in their wealthAnd boast in the multitude of their riches,7 None of them can by any means redeem his brother,Nor give to God a ransom for him—8 For the redemption of their souls is costly,And it shall cease forever—9 That he should continue to live eternally,And not see the Pit.” Psalm 49:5-9
 
The answer is that no payment can be obtained, apart from Jesus Christ (as noted in the previous two verses), to reconcile finite fallen man with the infinitely pure and holy Creator. The separation exists, and apart from God’s intervention in Christ, man stands condemned. It is what Jesus expressly says in John 3:18 –
 
“He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.”
 
Life application: Paul alludes to exactly what Jesus is saying here in Matthew 16 –
 
“But what things were gain to me, these I have counted loss for Christ. 8 Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ 9 and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; 10 that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, 11 if, by any means, I may attain to the resurrection from the dead.” Philippians 3:7-11
 
Paul was given a choice. He chose wisely. Each of us is given a choice. Will we follow Jesus, accepting His ransom payment for our souls, or will we cling to this life, attempt to possess everything, and in doing so, lose it all? To attempt to gain in a world of loss is not a smart decision. But to supposedly “lose” now for a life of eternal gain is infinitely beneficial. Choose wisely.
 
Lord God, we often put way too much hope in things that are unprofitable. It is hard to shake off the desire for the things of this world. Help us to press toward the goal for the prize of the upward call of God in Christ Jesus. To Your glory, we pray. Amen.