BIBLE IN TEN

Saturday, 28 February 2026   And when they had come to the multitude, a man came to Him, kneeling down to Him and saying, Matthew 17:14   “And they, having come unto the crowd, he approached Him – man, knee-falling to Him, and saying...” (CG).   In the previous verse, it said that the disciples understood that Jesus was speaking of John the Baptist in His reference to Elijah. Next, it says, “And they, having come unto the crowd.”   Mark's gospel includes more detail, saying –   “And when He came to the disciples, He saw a great multitude around them, and scribes disputing with them. 15 Immediately, when they saw Him, all the people were greatly amazed, and running to Him, greeted Him. 16 And He asked the scribes, ‘What are you discussing with them?'” Mark 9:14-16   Luke's gospel includes the thought that this was the next day after descending the mountain. With Luke's reckoning, it could mean the next morning. That would square with the general statement by both Matthew and Mark that they descended the mountain and came upon what next transpires, which is, “he approached Him – man, knee-falling to Him, and saying...”   There is a new word, gonupeteó. It is derived from gonu, the knee, and an alternate form of piptó, to fall. Thus, it means he fell to his knees. As for what occurred, some texts finish this verse with the words, “and saying...” Other texts begin the next verse with those words.   Either way, a man has come and fallen before Jesus concerning an issue that has the disciples and the scribes disputing with one another.   Life application: Mark records that there was a dispute going on when Jesus and the others came to them. Though the matter of the dispute is not yet stated, we can learn from this. People dispute matters all the time concerning religion, theology, and doctrine.   Religious disputes require determining if what one believes corresponds with reality. In other words, we can know things about God even without the Bible. This is known as general revelation. When evaluating a religion, we need to see if the source of that religion corresponds with what we can know about God by using logic and reason.   Does the Bible match what general revelation tells us must be true about God? Does the Koran? Are there many gods or only one God? We can rather quickly whittle things down by understanding God's nature.   Once we have thrown out Islam, Hinduism, etc., we are left with only one possible religious source of what is true about God. That is the Bible. This is God's special source of revelation, telling us things we could not deduce from general revelation. From the Bible, we can do more whittling, using both general and special revelation.   Does the message of the Bible support Judaism? Does it support Mormonism or the doctrine of the Jehovah's Witnesses? This is important because if we have a faulty view of God, even though we are using the Bible to pursue Him, we still will not be right with Him.   Once we have tossed out the incorrect theologies, we are left with what is proper. However, there are still doctrinal issues that are debatable within what we might call “biblical Christianity,” meaning the proper path of pursuing God.   Again, where do we go to resolve these issues? The answer is “to the Bible alone.” The people came to Jesus, the Word of God, to settle a dispute. He has now left us with His testimony, the word of God, meaning the Bible. If you are having trouble with conflicting doctrines being placed before you, the Bible will be where you need to go.   Is salvation eternal? Some say yes, and some say no. The Bible will provide the answer. Is there a rapture? What is the timing of the rapture? And so on. These issues may be debatable, but only because one (or both) of the people is incorrectly teaching the doctrine. The Bible will have one correct answer.   The way to determine if a particular teaching is correct is to keep things in their proper context. One or both of those debating eternal salvation may not be applying the proper context. This is the way we end disputes in our minds. Think about God, think about how He has presented Himself, and then meditate on His word. In doing this, we will be on the right path as we pursue our relationship with Him.   Lord God, help us to have the desire and the gumption to read Your word. How easy it is to read books about the Bible. But those books may or may not be in accord with what is right. Rather than wasting so much time on books about the Bible, help us to find a proper balance in pursuing You, with the majority of our time being in Your word. Yes, help us in this, O God. Amen.

Friday, 27 February 2026   Then the disciples understood that He spoke to them of John the Baptist. Matthew 17:13   “Then the disciples, they comprehended that He spoke to them concerning John the Immerser” (CG).   In the previous verse, Jesus told the three disciples that Elijah had come already. And yet, they didn't know him, and they did to him whatever they wished. He included the thought that they would likewise cause the Son of Man to suffer at their hands. Having said that, it next says, “Then the disciples, they comprehended.”   The word suniémi has already been seen eight times. It is a word that signifies “to put together.” They joined the facts that have been presented to them and have made a conclusion concerning what Jesus is saying, comprehending what they had not yet understood. What they comprehended is “that He spoke to them concerning John the Immerser.”   Jesus never said that the person on the mountain with Him and Moses was John the Baptist. Matthew clearly identifies him twice as Elijah. However, on the way down, their question was about the coming of Elijah according to the prophecy of Malachi 3:1 and 4:5, 6.   They could not understand how Elijah fit into the scenario if he was supposed to come before the coming of the whopping and fearful day of Yehovah. The voice from heaven told them to listen to Jesus. If Jesus was now the one to listen to, how could Elijah be the messenger to tell Israel to restore the hearts of the people?   John came in the spirit and power of Elijah, not as Elijah himself (John 1:21). Unless one believes that the book of Revelation has been fulfilled, as preterists do, which is a giant error in eschatology, the day of the Lord referenced by Malachi is still future.   Life application: To assume that all prophecy except the return of Christ is fulfilled is to dismiss a literal interpretation of a majority of the Bible, inclusive of both testaments. And this isn't just in plain, easy-to-understand prophecies and promises, but in typology as well.   It is true that typology can be easily manipulated or misinterpreted, but a proper evaluation of what is being presented leaves no doubt about what is coming. God is not through with Israel, and there is a time when they, as a nation, must (and will) choose to accept that Jesus is their long-rejected Messiah.   How anyone can read and misinterpret Romans 9-11 and think that God is done with Israel would be laughable if it were not so sad. One example from that dissertation says –   “For I do not desire, brethren, that you should be ignorant of this mystery, lest you should be wise in your own opinion, that blindness in part has happened to Israel until the fullness of the Gentiles has come in. 26 And so all Israel will be saved, as it is written: ‘The Deliverer will come out of Zion, And He will turn away ungodliness from Jacob; 27 For this is My covenant with them, When I take away their sins.'” Romans 11:25-27   A simple question to ask concerning Paul's words is, “Has the fullness of the Gentiles come in?” Obviously not! Another question that follows naturally is, “Does Paul here call the Gentiles either Israel or Jacob?” Obviously not! He calls them “Gentiles,” thus providing a clear and definite distinction between the two.   As Paul refers to turning away ungodliness from Jacob, something Elijah is prophesied to do in Malachi 4, and that is to occur only after the fullness of the Gentiles has come in, then it is as obvious as the nose on a preterist's face that there is yet a plan and purpose for Jacob, meaning Israel but stated as Jacob to make sure even the dullest sort can understand he is referring to the wayward nation of Israel.   Are they enemies of the gospel? Yes! (Romans 9:28). Are they still beloved for the sake of the fathers? Yes! (Romans 9:28). Are their gifts and calling irrevocable? Yes! (Romans 9:29). Israel, a people who are currently not God's people, will be His people again someday. This is what the Bible teaches.   God, despite their disobedience, will again be rich in mercy to them, demonstrating His goodness even to those who have completely walked away from Him, turning their hearts to every “god,” idol, and perversion known. Why? Because He is faithful even when we are unfaithful. Thank God for His merciful kindness to the people of the world.   Lord God, how can we not praise You for who You are and for all You have done for us, even us. Our hearts are wicked, our thoughts are perverse, our actions belie our profession again and again. And yet, because of Your covenanting with us through the blood of Jesus Christ, You remain rich in mercy to us. Thank You, O God, for Jesus Christ our Lord. Amen.

Thursday, 26 February 2026   But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. Likewise the Son of Man is also about to suffer at their hands.” Matthew 17:12   “And I say to you that Elijah, he came already, and they knew him not, but they did in him as much as they desired. And thus the Son of Man, He is about to suffer under them” (CG).   In the previous verse, Jesus responded to the disciples, noting that Elijah would come first and that he would reconstitute all things. He continues, saying, “And I say to you that Elijah, he came already.”   Because of these words, many scholars who deny a literal fulfillment of the promises to Israel of future restoration conclude that there is one, and only one meaning to what is going on here. Elijah has come, and thus, he is not “coming.” As such, and speaking for this doctrine, Ellicott says –   “The disciples need not look for any other personal appearance. The use of the present and future tenses in Matthew 17:11 point to a deeper truth, which they were to learn afterwards. The Elijah ministry, the work of the preacher of repentance, is not a transient phenomenon belonging to one stage only of the Church's history, but was to be, throughout the ages, on to the end of all things, the indispensable preparation for the coming of the Lord. Only through it could all things be restored, and the path made ready for the heralds of forgiveness and of peace.”   In other words, this is the only coming of Elijah, and his work continues on today in the lives of “preachers of repentance” for all times. An obvious problem with this is that John died before Jesus completed His work. He was an Old Testament preacher of repentance and to turn to the Messiah. Acts 19:1-5 makes this perfectly clear.   John had no idea about the fullness of Christ's ministry or what preachers should preach based on His completed work. As for Jesus, He continues, saying, “and they knew him not, but they did in him as much as they desired.”   The first messenger mentioned in Malachi 3:1 is clearly referring to John the Baptist. The second Messenger is a reference to Christ. These are both understood to be the case. John came as a messenger to fulfill what was said about preparing the way before the Lord.   He did his job in this regard, but the nation as a whole rejected his words. Instead of accepting his message, he was imprisoned and beheaded. Jesus uses the general term “they” to describe the actions of all who stood against John's proclamation. Concerning what was done to John, Jesus continues, saying, “And thus the Son of Man, He is about to suffer under them.”   Jesus explicitly tells the disciples that He will be handed the same type of treatment that John received. The message of both will be rejected by the nation of Israel.   The interpretation of many commentators, Jewish and Christians alike, is that the words of Malachi 3:1 and Malachi 4:5 & 6 speak of the same person and the same event. This is incorrect. John clearly stated that he is not Elijah in John 1:21. Luke declares that John came “in the spirit and power of Elijah” in Luke 1:17.   Jesus, stating that Elijah has come, means that John has fulfilled the anticipated role of Elijah for the nation of Israel through his message. However, Jesus' words in Matthew 17:11, which are in the future tense, tell us that the physical appearance of Elijah is still ahead. The coming of John to fulfill Elijah's role does not negate Elijah coming again to complete what was rejected by Israel. Rather, it is a main purpose of the second advent of Jesus.   Life application: Ellicott, along with those of similar thinking, uses Jesus' words of Matthew 11:14 about John being the ‘being about to come' and says that the future tense is the same as the future tense here. Ellicott calls it “an emphatic repetition.” The problem is that Matthew 11:14 was not in the future tense. It is a present participle.   Jesus' words about John as “the ‘being about to come'” were a reference to the ongoing expectancy that Elijah was coming. Each year, Jewish tradition taught that he would arrive at a feast, most usually associated with the Passover. For this reason, it was (and still is to this day) a custom for some Jews to leave an empty chair at the seder, hoping that he would come to their home.   The Jews are waiting for Elijah, and he is coming. He may even show up at a house with an empty chair waiting for him, as tradition supposes. But when he comes, his message is going to be one that literally shocks those who hear his words: “You missed the coming of the Messiah.”   So upsetting will this be to the people that he will eventually be killed along with the other witness who comes to testify that Israel is still, more than two millennia later, heading down the wrong path.   They will be in the area of the temple in Jerusalem, telling the people just what the book of Hebrews says. The temple and its sacrificial rites only anticipated Jesus. What they are doing is a refutation of a relationship with God, not a restoration of it. For those who think that what is happening in Israel with the building of a temple and the reinstatement of sacrifices is somehow a good thing, they, too, have misunderstood the import of Christ's ministry in this regard.   A temple is coming. Just because Scripture proclaims this, it does not mean God condones it. This is a mistake in reasoning that has deluded the church into supporting a rejection of what the temple only anticipated. The book of Hebrews makes this clear. To return to temple worship is to recrucify Christ, not glorify Him.   God cannot be glorified through animal sacrifices when His Son has come and set that entire order of worship aside, once and forever.   Lord God, may we be about the business of getting the word out to Israel and the Jewish people that they need Jesus. There can be no substitute and no end around in coming to You. Help us to ensure all people understand that He, and He alone, is the only way to be reconciled to You. Amen.

Wednesday, 25 February 2026   Jesus answered and said to them, “Indeed, Elijah is coming first and will restore all things. Matthew 17:11   “And Jesus answering, He said to them, ‘Elijah indeed, he comes first, and he will reconstitute all'” (CG).   In the previous verse, the disciples queried Jesus, asking, “Why therefore the scribes, they say that Elijah, it necessitates, to come first?” Having recalled that, Matthew next records, “And Jesus answering.”   What Jesus says is the spoken word of God. Therefore, what He says is to be taken literally. He will make His statement based on what Scripture has already taught about Elijah. Therefore, what seems contradictory in the coming verse is due to a misunderstanding of what Jesus is saying. Understanding this, “He said to them, ‘Elijah indeed, he comes first.'”   Some texts omit the word “first,” as if this resolves the issue that many find difficult to understand. However, Mark 9:12 includes the word “first,” but accompanies it with an aorist participle, saying, “Elijah, indeed, having come first, he reconstitutes all.”   Thus, there is no reason to assume the word “first” doesn't belong here. The words of Jesus so far don't tell when Elijah is coming. It is a statement of fact, “He comes first.” However, the next words add more clarification, saying, “and he will reconstitute all.”   The future tense leaves no doubt that Elijah's coming is yet ahead. Therefore, what is coming is what was prophesied in Malachi 4 concerning him –   “Behold! I sending to you Elijah the prophet, To faces coming day Yehovah – The whopping and the ‘being feared,' 6 And he will cause to return, heart fathers, upon sons, And heart sons, upon their fathers. Lest I come, and I cause to strike the land – anathema.” Malachi 4:5, 6 (CG)   These are not words describing immediate family relations, as in, “He will turn the people in the families to love one another.” Rather, this is a word concerning the Hebrew people as a whole. The fathers are the patriarchs, especially Abraham, Isaac, and Jacob.   The children are those who have misunderstood both the promise to the patriarchs and the purpose of the law. The heart of the fathers was that of promise while trusting in the gospel of the grace of God. Paul explains this in Galatians 3 –   “And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.' 9 So then those who are of faith are blessed with believing Abraham.”  ... “And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.” Galatians 3:8, 9, & 17, 18   The hearts of the children, the unbelievers of Israel, will have their hearts turned to the hearts of the fathers who trusted the gospel of Christ as a certain and sure promise. If they do not turn their hearts, the warning stands.   Life application: The Old Testament, the time of man's living under the curse of law, ends with the word kherem, anathema. It speaks of the utter destruction or ban of something. It is a fitting end to the thirty-nine books of law.   Only with the hope of God in Christ is there life and renewed fellowship with God. Only in understanding the gospel can that state be realized.   As with the whole chapter of Malachi 4, the final words speak of a dual fulfillment. The first part of it came about when Israel rejected Jesus. He told them as much in Matthew 23:36, saying, “Assuredly, I say to you, all these things will come upon this generation.”   The nation as a whole rejected Jesus, remained under law, and fell under the ban because of it. The second fulfillment will be for those of Israel who continue to reject Jesus during the tribulation. However, for the nation, that will eventually end. The land of Israel, symbolized by Jerusalem, was anathema because of Israel's rejection of Jesus. This is seen in Zechariah 14:11 –   “The people shall dwell in it; And no longer shall there be utter destruction [kherem], But Jerusalem shall be safely inhabited.”   This prophecy concerns the future when Israel finally receives Jesus. Only when the hearts of the children are turned to the hearts of the fathers, meaning those who lived in faith and not by law, will this time of woe for Israel end.   The day is coming, and the world is being readied for it with the return of Israel to her land. The nation has been reestablished, prophecies of the past have come to their fulfillment, and many more prophecies are set to be fulfilled.   The book is written, and these things will come about. We are simply spectators watching as the words of Scripture are faithfully realized, often before our own eyes. At some point, the rapture will take place, and the attention of the Lord will be directed to bringing about the final restoration of Israel while also bringing about judgment upon all who refuse to believe.   Malachi sets forth both the hope of restoration and the warning of rejecting it. Though it is directed to Israel, for those who know Jesus, both Jews and Gentiles, we can learn from what is said there.   Our trust is not to be in the Law of Moses but in the One who is spoken of there and throughout all of Scripture. It is not easy to let go and place ourselves solely under the authority of another, but we must do so. If we are in need of surgery, we have to trust that the surgeon will get us through the ordeal.   In the case of our eternal souls, we have to let go of trusting in ourselves and look to the eternal gospel, which God has slowly and methodically revealed to the world through His word. And that gospel is centered completely and entirely on the Person of Jesus Christ.   Lord God, help us in our stubborn desire to earn what You have so freely given. May we never assume that we can somehow merit Your gracious offering of Jesus. Rather, may we trust only in the word that tells us of what He has done, accepting it as the one acceptable means of restoration with You. Thank You for Your grace, which is found in Jesus Christ! Amen.

Tuesday, 24 February 2026   And His disciples asked Him, saying, “Why then do the scribes say that Elijah must come first?” Matthew 17:10   “And His disciples, they queried Him, saying, ‘Why therefore the scribes, they say that Elijah, it necessitates, to come first?'” (CG).   In the previous verse, Jesus told the disciples who joined Him on the mountain that they were not to tell the vision to anyone until the Son of Man arises from the dead. Continuing the conversation, it next says, “And His disciples, they queried Him.”   As with most people who grew up in a place where the Bible is discussed, these men, having grown up in Israel, would have heard all kinds of teachings that people like to focus on. Therefore, they would have an awareness of matters that related to the vision they just saw.   Jesus, telling them not to share the vision, now complicates the sequence of events in their minds. To clarify their understanding, they queried Jesus, “saying, ‘Why therefore the scribes, they say that Elijah, it necessitates, to come first?'”   The scribes, understanding the prophecies found in Malachi, stated that Elijah would come back before the Messiah was revealed to them. That is based on two thoughts from Malachi –   “Behold Me! Sending My messenger, And he turned, road, to My faces And instantly, He will come unto His portico, The Lord, whom you seeking, And Messenger, the covenant, Whom you delighted. Behold! Coming! He said, Yehovah Sabaoth.” Malachi 3:1 (CG)   “Behold! I sending to you Elijah the prophet, To faces coming day Yehovah – The whopping and the ‘being feared,' 6 And he will cause to return, heart fathers, upon sons, And heart sons, upon their fathers. Lest I come, and I cause to strike the land – anathema.” Malachi 4:5, 6 (CG)   The scribes concluded that Elijah would come before the Messenger of the covenant, who is understood to be the Messiah, based on these thoughts. If this is so, and if he came in the vision they beheld, then in their minds, that would mean the prophecy was fulfilled. However, that would only be the case if people knew about it.   They could tell the people they saw a vision of Elijah and that the prophecy was fulfilled. Or Elijah could stay and reveal himself. But neither was the case. Elijah was there for a short span, and he disappeared. Along with his disappearance was the voice telling them to hear Jesus, not Elijah.   And more, Jesus just told them to tell no one of the vision until after He rose from the dead, and for all they knew, He could be speaking of the end-times resurrection. If they couldn't tell anyone, and if Elijah had come and left, then nobody would ever know Elijah came. But the scribes were waiting for Elijah.   It would be silly to have a prophecy in the Bible that was fulfilled, but nobody knew it was so! Therefore, they could not understand how things fit together because of this.   Life application: There are things that are clear and explicit in Scripture. If Scripture is truly the word of God, then those things must come to pass. There are things that must be inferred from Scripture, or which may require taking individual sections and tying them together to conclude what is being said.   In the case of the latter, if things are put together incorrectly, a misunderstanding of what will take place will occur. The scribes have the information laid out in Malachi concerning the Lord's messenger and the Messenger of the covenant from Malachi 3, and they have the note about Elijah from Malachi 4.   They put the two thoughts together and drew a conclusion based on those passages. However, Malachi 3 never said the Lord's messenger was Elijah. And Malachi 4 speaks of the great and dreadful day of the Lord, something they assumed meant the time when the Messiah was set to initiate.   Their conclusion was faulty because they misunderstood the content of the verses. And this is because they misapplied what those verses were saying. This is a common thing, especially with those excited about end-times prophecy to the exclusion of the rest of Scripture. They don't have a full understanding of what the Bible says. In fact, they may never have read the Bible through once. But they are “specialists” in eschatology.   This is as common as beans in a Mexican diner, but it is a poor way of handling the Bible. However, when people sound like they know what they are talking about in prophecy and eschatology, they are usually given an ear because people tend to really dig those things.   The answer to this problem is for people to read their Bibles and know, in advance, if the things they are being taught match up with what their own studies have made them understand. From there, it is much easier to work through the details than it is to sit blindly, accepting someone's teaching without any clue if he is doctrinally on the right page or not.   Lord God, whatever time we have left in our lives, may we use that time wisely, reading and contemplating Your word. Help us not to get distracted by too many irrelevant things, where we will then forsake this task. Give us wisdom to know You and what You expect of us through reading Your word. Amen.

Monday, 23 February 2026   Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.” Matthew 17:9   “And descending, they, from the mountain, Jesus, He enjoined them, saying, ‘You tell none the vision until that the Son of Man from dead, He arose'” (CG).   In the previous verse, it was noted that when the disciples uplifted their eyes, they saw no one but Jesus. It next says, “And descending, they, from the mountain, Jesus, He enjoined them.”   They are returning to where the other disciples are. However, just as they went to the mountain separately for a reason, Jesus wants what they saw to be kept to themselves also. Therefore, He enjoins them concerning the matter, “saying, ‘You tell none the vision.'”   A new word is seen here, horama, a vision. It is derived from horaó, to stare at, and which is, at times, translated as behold. This refers to what is beheld. It is something gazed at, such as a spectacle. What these men beheld was a vision.   Looking at the various uses of this word leads to the notion that what was seen may not be a concrete event, but a mental perception of something, somewhat like a dream. For example –   “But Peter explained it to them in order from the beginning, saying: 5 ‘I was in the city of Joppa praying; and in a trance I saw a vision, an object descending like a great sheet, let down from heaven by four corners; and it came to me. 6 When I observed it intently and considered, I saw four-footed animals of the earth, wild beasts, creeping things, and birds of the air. 7 And I heard a voice saying to me, “Rise, Peter; kill and eat.” 8 But I said, “Not so, Lord! For nothing common or unclean has at any time entered my mouth.” 9 But the voice answered me again from heaven, “What God has cleansed you must not call common.” 10 Now this was done three times, and all were drawn up again into heaven.'” Acts 11:4-10   What Peter saw was real to him, but it was not necessarily real. These men saw a vision. Was it a concrete event where Moses and Elijah literally appeared with Jesus, or was a point being made concerning their ministries without them actually having been there? Being dogmatic about the matter may be barking up the wrong tree.   Regardless, what they saw was real to the disciples, and Jesus confirms that what they saw should be taken as such. But they were to refrain from speaking of it “until that the Son of Man from dead, He arose.”   Mark adds in the words, “So they kept this word to themselves, questioning what the rising from the dead meant.” The words of Jesus were perplexing to them, but they were obedient to His directive, keeping silent about the matter. But two obvious questions that arise from the event and Jesus' admonition are, “Why weren't all of the disciples taken along, and why should Jesus not want the other disciples to know what happened?”   It can only be speculation, but one reason that seems apparent is that if Judas had gone, or if he had been informed of what happened, he may never have betrayed Jesus. He was looking for one thing, but God had other plans. If he were aware of what took place, the necessary death of Jesus for the people of the world may not have come about in the manner it did.   For this, and any other logical reasons, the matter of the transfiguration was kept to a select few men until the time it could be freely spoken of by those who saw it.   Life application: Understanding that what the disciples saw may have been a vision without actual substance may then lead to other various points of doctrine or personal opinion falling apart. Pastors will adamantly speak of Moses' appearance as an actual event where he literally stood there. Because of this, it is then used as a springboard to say that Moses can, in fact, be one of the two witnesses noted in Revelation 11.   This would be contradictory, however, to Hebrews 9:27, which says, “And as it is appointed for men to die once, but after this the judgment.” Because of Hebrews 9, it is clear that Moses will not be one of the two witnesses, but despite that, it would be unwise to proclaim either way that what was seen in the transfiguration was an actual physical event rather than a divinely prepared mental image, or vice versa.   Did a sheet really drop down from heaven with animals on it in front of Peter? It is unlikely at best. And yet, it seemed as real to Peter as if it actually happened. We should be careful not to be dogmatic about things we simply cannot know. Rather, whether Moses and Elijah actually stood there with Jesus or not, the point of why they were there with Jesus is what is important.   The disciples, and thus us because it is recorded in Scripture, were being taught truths concerning the ongoing plan of redemption. Jesus, not the Law and the Prophets, is who we are to focus our attention on.   Lord God, someday, we will have many answers to questions resolved. Until then, help us to not stubbornly claim things that may be debatable. Help us to contemplate Your word, consider what You are telling us, and hold fast to the truths we can glean from it. May it be so, to Your glory. Amen.  

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.  

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.

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.  

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.  

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.  

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 prophet Before the coming of the great and dreadful day of the Lord. 6 And he will turn The 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.

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.  

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 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.

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.”

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.

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 wealth And 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.

Wednesday, 11 February 2026   For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. Matthew 16:25    “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” (CG).   In the previous verse, Jesus said, “If any, he desires to come after Me, let him disown himself, and he took his cross, and he follows Me.” He now continues the sentiment, saying something similar to Matthew 10:39, “For whoever, if he may desire to save his soul, he will lose it.”   As in Matthew 10, the words seem paradoxical. The psuché, soul, was introduced in Matthew 2:20. It is derived from psucho, breath. The meaning is based on the context, and it can mean the breath of one's life, the seat of affection, the self, a human person, or an individual. The word corresponds to the Hebrew word nephesh.   Jesus is referring to the soul in two ways. The first is the physical humanity of the person. We want to live. It is natural. Animals will respond when their lives are threatened. People are the same. But death is inevitable for all things. Despite this fact, people continue to challenge death, seeking ways to evade it.   However, if a person spends all of his time focused on himself, he will wind up losing the soul he possesses. In this case, it refers to the part of humans that will continue on after death. It is the part that will someday face God for judgment. Jesus next says, “And whoever, if he may lose his soul because of Me, he will find it.”   Jesus mentioned a person taking up his cross and following Him. A cross is an instrument of death. To take up one's cross means that death may be ahead for that person. However, for the person who follows this path, it means that he will find life through Christ. This is the main subject that has been discussed, meaning, “Who is Jesus?”   Peter rightly answered that Jesus is the Messiah. Therefore, a part of the role of being the Messiah is granting life to His people. But it must transcend this earthly life if the people are bearing a cross while following Him. Referring to the thought in Matthew 10 is needed –   “The ‘having found his soul,' he will lose it, and the ‘having lost his soul' because of Me, he will find it.” Matthew 10:39   With that remembered, the structure of Jesus' words in Matthew 16 can be evaluated –   *If any, he desires to come after Me, let him disown himself, +and he took his cross, ^and he follows Me.   *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.   Jesus directly equates coming after Him to that person saving his soul. He also equates taking his cross with losing his soul (meaning the earthly life he lives). But in following Him with his cross, the person will find his soul (meaning his eternal life). The similarity to Matthew 10 is more readily apparent when the structure is rightly understood.   To find one's soul refers to self-preservation in this life, something that will not obtain eternal life. However, to lose one's soul, and act of pursuing God in Christ, will obtain the desired outcome.   Of course, these things must be taken in the context of Jesus' audience and what it means to be Jesus the Christ. He will go to His cross in Jerusalem. There on the cross, He will die. Pursuing Jesus will no longer mean what it meant. Rather, to look to the cross of Christ in faith is what the epistles proclaim leads to life, meaning eternal life.   With the boxes aligned and in considering all things in their proper dispensation, the matter of what Jesus is referring to is clear and without contradiction.   Life application: Peter admonished Jesus inappropriately. But because he did, we have the words of Jesus' response to him, along with His continued words to the others, to more fully instruct us on what His mission was.   Remember, these men heard Jesus' words. They saw His miracles. They walked with Jesus and learned from Him. And yet, when He was crucified, they lost hope, having completely misunderstood what He came to do.   His mission was not to redeem Israel for their glorification among the nations. His mission was to redeem them from sin so that they could be glorified in the presence of God. Sin is the problem. It is a problem that was not and will not be corrected through animal sacrifices.   Those things only pointed to what Jesus would do. Israel still has not learned this lesson. The apostles and disciples did, but only after His work was complete. Israel is going to go back to temple worship and animal sacrifices.   This is not glorifying of God. Coming to Jesus is. With that in mind, and because Israel has the knowledge of the truth, even though they rejected it, what does that mean for them? Hebrews explains it –   “For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. 28 Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses. 29 Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” Hebrews 10:26-29   Until Israel is willing to come to Jesus, they will not save their soul. The words of Jesus are to individuals, but they also are a truth presented to Israel to hear and understand.   Lord God, thank You that we have Jesus to free us from sin's consequences. We pray for the nation of Israel today. They know what Christians believe, but they have rejected that message. May many eyes be opened as they continue to reject the only hope of salvation available to humanity. Amen.

Tuesday, 10 February 2026   Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. Matthew 16:24   “Then 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'” (CG).   In the previous verse, Jesus turned and said to Peter to get behind Him because Peter was an offense to Him. Peter was being mindful of the things of men rather than God. Matthew next records, “Then Jesus, He said to His disciples.”   Mark and Luke add more detail. Mark says, “When He had called the people to Himself, with His disciples also.” Luke apparently confirms this, saying, “Then He said to them all.” There is no contradiction. Matthew is focusing on the disciples. What Jesus says is, “If any, he desires to come after Me.”   Many translations say, “If any man will come after me...” Unless you are using the word to mean “desire,” which it doesn't always mean, the thought is insufficient. The word theló signifies a determined intent, such as want, desire, etc. To say, “If any man will,” might include those who do, but don't desire to do so.   Jesus is referring to those who voluntarily follow in His footsteps. Of them, He continues, “let him disown himself.”   It is a new word, aparneomai, to deny utterly or disown. It is an intensification of arneomai, to deny. There is a sense of an utter refusal to identify with the original source involved. In essence, “I once followed this path. It was my general walk of life. However, I am now following Jesus' path and utterly reject the one I once followed.”   There is a break from the old to take up the new. In this new path, He next says, “and he took his cross, and he follows Me.”   Notice how Jesus doesn't say, “And he takes up My cross and follows Me.” This is similar to Matthew 10:38 –   “And who not, he receives his cross, and he follows after Me, not he is worthy of Me” (CG).   In both instances, Jesus instructs His hearers to receive their cross, not His. This, then, is the beginning and fundamental error of ten thousand commentaries and sermons over the years. Does what Jesus just said square with these words –   “The allusion is, to Christ's bearing his own cross, and Simeon's carrying it after him, which afterwards came to pass.” John Gill, et. al.   It is true that Jesus has alluded to His suffering and death, but that is future. He is not asking them to pick up His cross at all. They have a cross to bear in following Him at this time. Whatever burden He bears, they should be willing to follow Him. They have no idea that He will die on a cross, and when it happened, they were utterly dejected and confused. In fact –   “Then the one whose name was Cleopas answered and said to Him, ‘Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?' 19 And He said to them, ‘What things?' So they said to Him, ‘The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, 20 and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him. 21 But we were hoping that it was He who was going to redeem Israel. Indeed, besides all this, today is the third day since these things happened.'” Luke 24:18-21   These disciples, indicative of all of them, failed to understand anything at all about Jesus' cross. When Jesus tells them to pick up their cross, He is telling them that whatever burdens they have on His path, even if it results in death, is a path they must choose. This is why Jesus rebuked Peter over His appeal concerning the things He would suffer.   In the new dispensation, the dispensation of grace, which began after Jesus' completed work, we are not instructed to take up our cross at all. That is failed sermon speak. What does Paul say? In Galatians 6, the answer is seen –   “For not even those who are circumcised keep the law, but they desire to have you circumcised that they may boast in your flesh. 14 But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world. 15 For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” Galatians 6:13-15   Jesus was on a trek to fulfill the law and die in fulfillment of it. Those who followed Him were to see this, understand that this was what had to take place (as He explicitly told them), and to take up their own cross, following Him.   With Jesus' work complete, we now accept peace with God through His cross.   Life application: The dispensational model is correct. God is working in certain ways at certain times to reveal and complete His plan of redemption. The problem is that even dispensationalist teachers and preachers fail to keep the boxes straight.   We do not have a cross to bear in the sense that people speak of when they evaluate Matthew 16:24. Rather, we have a cross to accept, revel in, and boast about, meaning the cross of Jesus Christ. Pay attention to what Jesus says in the context in which He says it.   Consider the full scope of what He is referring to, including the stunned reaction of those who saw Christ crucified and thought, “We had a failed hope.” Then consider the victory of what really transpired. Jesus Christ did redeem Israel. He also redeemed all of Adam's fallen seed who are willing to come to Him through His cross.   We don't have to give up this life to obtain it, except in the sense that we are converted to a new life in Christ positionally. We can continue as plumbers, executives, store clerks, or whatever other profession we find ourselves in. We can continue to live in our homes, remain married to our spouses, and so on.   Revel in the new life you have been given, even as you continue to live out your current life in the presence of God who sent His Son to redeem you unto Himself. Yes, revel in the cross of Jesus Christ our Lord.   Lord God Almighty, You are great and greatly to be praised. All glory, honor, and majesty belong to You, forever and ever. Thank You for Jesus Christ and His cross. May that always be our boast. To Your glory, amen.

Monday, 9 February 2026   But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” Matthew 16:23   “And, 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'” (CG).   In the previous verse, Peter, without proper thought, admonished Jesus for His words concerning His destiny in Jerusalem. Because of his words, it now says of Jesus, “And, having turned.”   We can only speculate what this means. Was Jesus not directly facing Peter until he spoke, but after hearing his words, Jesus turned toward him? Did Jesus turn towards the disciples to allow them to clearly hear what He was going to say, or did Jesus turn His back to Peter, while speaking as a sign of contempt and admonishment?   The latter seems the most likely. Peter would probably have been facing Jesus. With his words contradicting what Jesus said, Jesus probably turned around with His back now to Peter. With this symbolic act accomplished, the next words would have full effect: “He said to Peter, ‘You withdraw behind Me, Satan!'”   The turning, then, would be a metaphor for the words themselves, confirming His words as an object lesson to Peter. It is the same thought, with the added object lesson, that Jesus said to Satan in Matthew 4:10, “You withdraw Satan!” Peter has taken over the bidding of Satan in his unwitting attempt to frustrate God's plans for man's redemption.   This would be what Luke was referring to in Luke 4:13 –   “Now when the devil had ended every temptation, he departed from Him until an opportune time.”   The devil took full advantage of Peter's overzealous and unintelligent utterance to tempt Jesus. But Jesus was already prepared to defend the Father's will by standing against such an appeal. With His object lesson and admonishment accomplished, Jesus continues, saying, “Snare, you are, to Me.”   The word skandalon has already been seen. It signifies a trap-stick that is used to snare an animal. It is quite often translated as a stumbling block. Jesus is saying that Peter's words are Satan's attempt to trip Jesus up, causing Him to falter through sin.   Once one is in a snare, he is entrapped. Sinning, which it would be for Jesus by denying the Father's will for Him, would be the result if He were so ensnared. But Jesus prevailed over this. His words continue, saying, “For you think not these of God but these of men.”   Peter had just been told that because of his proclamation, revealed to him by the Father, he would possess the keys to the kingdom of heaven. And yet, he still had an earthly view of God's plans. He was a work in progress, something that continued on long after Jesus had completed His earthly ministry.   Life application: Paul uses the same term, skandalon, when referring to the crucifixion of Jesus in 1 Corinthians 1:23 and Galatians 5:11. His crucifixion is the basis for the gospel of salvation. In fact, in 1 Corinthians, he directly makes the connection –   “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block [skandalon] and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:20-25   A trap is something that is hidden and unnoticed. If someone knew he would be trapped, he would simply avoid the thing. However, people overlook what they don't see. This is what the gospel is like. It is so simple and unassuming that people miss its significance. But in denying the efficacy of the cross, people deny the only means of restoration with God.   The world has many different ways of confusing the issue. The term “all paths lead to God” may sound good, but it isn't a very well-thought-out sentiment. Religions, by their very definition, are contradictory to other religions. It would be a ridiculously inept Creator who would send His Son to the cross to die for the sins of the world, but who would then accept people into His list of saved people who denied the very thing He had done.   Maligning Jesus, spitting on His cross, etc., are the same as spitting on God who sent His Son to die. Use wisdom as you hear people's ideas about God, heaven, restoration, etc. It is so easy to be misled by catchphrases, fine-sounding arguments, and appeals to emotion. But such things normally have nothing to do with the reality of what God has done.   Lord God, help us not to be a hindrance to others as they seek the truth of the gospel. Unlike Peter in his admonishment of Jesus, we need to stop and consider things carefully, and then present them in a manner that will glorify You through right instruction concerning Jesus and His complete work. Help us in this, O God. Amen.

Sunday, 8 February 2026   Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” Matthew 16:22   “And Peter, having clutched Him, he began to admonish Him, saying, ‘Propitious, to You, Lord! No, not it will be, this to You!'” (CG).   In the previous verse, Jesus told the disciples about the trials ahead for Him in Jerusalem, including being killed. He also told them about the resurrection on the third day. Peter, who had just stepped forward and proclaimed Jesus as the Christ, now has something to say about Jesus' words. Matthew notes, “And Peter, having clutched Him, he began to admonish Him.”   A new word is seen, proslambanó, to take aside. It is from pros, signifying motion toward something, and lambanó, to take. In this case, the word pros is used to indicate interacting with, and so it means to “aggressively receive, with strong personal interest” (HELPS Word Studies). A suitable single word that can be taken both literally and figuratively would be clutch.   Peter either actually or figuratively clutched on to Jesus because of His words and began to admonish Him over His words, “saying, ‘Propitious, to You, Lord!'”   Another new word, the adjective hileós, is used. It signifies “propitious.” In Attic Greek, it was used to indicate appeasing divine wrath. It is related to the Greek word hilastérion used in Romans 3:25 and Hebrews 9:5 to indicate the mercy seat of the Ark, which prefigured Christ as our propitiation before God.   Peter's use of it here is idiomatic. He is essentially saying, “For heaven's sake!” or “God forbid!” In such an exclamation, it then indirectly signifies, “May God be propitious to you.” However, behind Peter's intent is, “No way, Jose!” Thus, “God forbid” is a good paraphrase. Having said that, he continues with an emphatic “No, not it will be, this to You!”   The double negative adds heavily to the negative intent of the idiomatic expression. Peter is adamant that Jesus is not going to suffer. And whatever Jesus meant by “be killed” is not going to happen.   As is common with Peter, he has failed to stop and think his words through. Even without understanding that Jesus is God, he is admonishing his Lord, Teacher, and Guide. This is something that is wholly inappropriate for a person in his position. He also acted without further questioning, such as, “What do you mean by...”   But if he had stopped and evaluated Jesus' words before blurting out his admonishment, the most obvious question of all would be, “What do you mean by, ‘and the third day be roused.'” Whatever Jesus meant by “be killed,” that topic is then qualified by the words “be roused.”   Not having a clue about what Jesus was saying, he should have stopped, formed a question, and then asked in a respectable manner. It may be that his zeal is appropriate, but his approach with that zeal is unacceptable.   Life application: In Galatians 4:17, Paul says, while speaking of Judaizers, “They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.” There are times when having zeal is good. This is especially so when it is in the service of God, honoring our duties as citizens of our nation, or for the benefit of family, friends, the downtrodden, etc.   However, if we don't put curbs on our zeal, we can fall into the same personal trap Peter did. Our good intentions will turn out to be inappropriate because we didn't consider all the facts. Likewise, if our zeal is misdirected to start with, like the Judaizers in Galatia, we err in whatever we are doing. Peter found this out when he fell into their trap.   If our misdirected zeal is doctrinal in nature, we are working against what God has ordained. That is why when people shoot off their mouths about doctrinal matters without properly understanding what the Bible says about them, they cannot be pleasing to God.   A simple example is the rapture. We have to determine one of two things first. Does the Bible teach there will be a rapture or not? The answer to that needs to be fully understood before talking about the matter in an instructive manner. Only one answer will be correct. The other will be a false teaching.   The next question would be, does the Bible teach about the general timeframe concerning when it will happen? This would mean pre-trib, mid-trib, pre-wrath, post-trib, etc. Only one answer can be correct. The other answers will be contrary to what God expects of us in our instruction.   The next question might be, “Am I maintaining the proper context for my conclusions?” In other words, a person may be using Jesus' words from Matthew XX to support his rapture conclusions. Is that appropriate, or is it out of the context of what Jesus taught?   Next, a good question is, “Now that the general timeframe of the rapture has been rightly understood, can I pinpoint the precise timing of it, or is that going to be unknown to us until it happens?”   The Bible does tell us. So if we take a contrary position, we are harming, not helping, with proper instruction on this matter. Our conclusions are false, and thus we are teaching falsely. Those who teach falsely have become false teachers. And what does the Bible say about such people?   These are only a few of the many parameters to be understood about a single lesser doctrine that is found in Scripture. How much more should we be prepared before speaking about the more important doctrines that can lead people to a complete misunderstanding about who God is, how to be saved, etc.?   No wonder James says that not many should become teachers. Unless we are willing to do the hard work to rightly understand and teach what the word of God says, we will be more stringently judged for our words. Read the Bible! Study to show yourself approved!   Lord God, You are wonderful, forgiving of our transgressions because of Jesus. But we still must consider that You are holy and Your word is sacred. May we never attempt to run ahead without thinking things through carefully. We do not want to do Satan's bidding while intending to honor You. Give us wisdom in this, O God. Amen.  

Saturday, 7 February 2026   From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Matthew 16:21   “From 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” (CG).   In the previous verse, Matthew said that Jesus enjoined the disciples that they should tell no one He was the Christ. Matthew continues with, “From then He began, Jesus...”   Some manuscripts add the word “Christ” after Jesus. This seems forced and unnatural, but it is included because of the proclamation that was just made. If it said, “Jesus the Christ,” it would seem more natural. It would also be a suitable contrast for what will be said in the next verse by Peter. But almost all translations, despite using that text for their work, omit the word.   There is an obvious change in the tone of the words. “From then” and “began” signify that something new is introduced and ongoing henceforth. A point in the ministry had been reached that necessitated this new direction. Understanding this, Matthew continues with “to show His disciples that it necessitates.”   A new word, dei, what must happen, is introduced. It is a form of deó, to bind. Thus, there is a binding effect on the matter that cannot be avoided. In this case, because it is a matter of Jesus' destiny as the Messiah, it will be necessitated as part of fulfilling His divinely set purpose for coming.  Specifically, it was first for “Him to depart to Jerusalem.”   Jerusalem is the place appointed for the events He necessarily needed to go through or accomplish to occur. If one has read the Bible through several times, a short exchange that realizes this thought, and which gives a sense of foreboding, is –   “On that very day some Pharisees came, saying to Him, ‘Get out and depart from here, for Herod wants to kill You.' 32 And He said to them, ‘Go, tell that fox, “Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.” 33 Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.'” Luke 13:31-33   Matthew next records, “and to suffer many.”   Another new word is seen, paschó, to feel heavy emotion, especially suffering. Thayer's says, “the feeling of the mind, emotion, passion.” This is an alternate form of pathos, the etymological root of our modern word pathos, a word that gives the sense of suffering, experience, and/or strong emotion. Matthew next notes this would be “from the elders and chief priests and scribes.”   To this point, Jesus has been somewhat hounded by these people as they verbally challenged Him. Matthew 12:14 even indicated the thought that they went out and plotted against Him about how they might destroy Him.   Despite this, there has not been any physical attack against Him at this point. Things were to change, however, when He and the disciples began to minister in Jerusalem. Matthew continues to note what Jesus said, “and be killed.”   The word “killed” is plain enough. It is the Greek word apokteinó, first used in Matthew 10:28. It is an intensified form of kteino, to kill. Because of Jesus' use of this word, one would think the apostles would have understood His death as being a part of what should be expected, because it was told them far in advance.   Peter's words in the next verse point to his dissatisfaction with what Jesus says. But it includes more than just killing, meaning the suffering of many things. Therefore, it could be that they thought Jesus was speaking in hyperbole or metaphorically. The word is used this way two other times –   “For sin, taking occasion by the commandment, deceived me, and by it killed [apokteinó] me.” Romans 7:11   “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death [apokteinó] the enmity.” Ephesians 2:14-16   As such, Matthew's next words, though understood by us because we know the outcome of the story, may also have been completely misunderstood by the disciples. He records, “and the third day be roused.”   The word signifies to awaken or rouse. Strong's says, “literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence.” With such a broad use of meanings, the confusion of the disciples is completely understandable. Of Jesus' words here, Vincent's Word Studies notes –   “This first announcement mentions his passion and death generally; the second (Matthew 17:22, Matthew 17:23), adds his betrayal into the hands of sinners; the third (Matthew 20:17-19), at length expresses his stripes, cross, etc.”   Life application: Jesus has acknowledged that He is the Messiah. He has noted that the basis of Peter's proclamation, meaning that He is the Christ, would be that upon which He would build His out-calling. As such, it is completely understandable that the disciples would think His words were not really literal. How could someone who was dead do any building of a group of people?   It is easy for us to think of how dull they were, but we hear things like this all the time and don't take them seriously. A football team may be on its way to an important game without three key members. They got thrown into jail for partying too much and have left the team vulnerable.   The head coach attends a press conference where he says that all will be great. They are the “Messiahs of madness” and would prevail. And yet, in the next two minutes, not knowing his mic is still on, he says to his offensive coordinator, “We are going to get killed down there.” It becomes a sensational story. And more, the Chiefs got totally slaughtered by the Eagles.   Nobody took them at their word, and other than getting proverbially slaughtered, all the players returned home. In tears, yes, but still very much alive.   Be sure to give an ounce of grace to the disciples. We were not there and cannot know all that was on their minds as the days of the life of Jesus and His ministry continued to unfold before their eyes.   Lord God, help us to have a clear perspective of what is going on in Your word. There are things that seem so obvious, and yet, we cannot grasp why they occur. In such instances, give us the wisdom to think through what is said and try to understand it from other perspectives so that we can come to the right conclusion about it. Thank You for being with us in our study of Your superior word. Amen.

Friday, 6 February 2026   Then He commanded His disciples that they should tell no one that He was Jesus the Christ. Matthew 16:20    “Then He enjoined His disciples that they should say to none that He, He is Jesus the Christ” (CG).   In the previous verse, Jesus explained to Peter what it meant to possess the keys of the kingdom of the heavens. Next, Matthew records, “Then He enjoined His disciples.”   A new word is seen, diastelló, to enjoin. It is from dia, through, and stelló, to set fast. Thus, the sense is to thoroughly set firmly. To enjoin, in a legal sense, means to prohibit someone from performing by issuing an injunction. This is just what Jesus is doing here. He is thoroughly ensuring “that they should say to none that He, He is Jesus the Christ.”   The emphasis is on Jesus. People have been hailed as the Messiah in Israel many times. This was probably true at Jesus' time as well. However, Jesus did not want this to be revealed at the time because it would distract from His ability to complete His ministry. If people wanted to suppose He was the Christ based on what He did, that was their choice.   Likewise, to proclaim Him the Christ without a full revelation of what that meant could be injurious to the very meaning of the word. Christ Jesus had to suffer and die as God's Messiah. To proclaim Him the Messiah before that occurred would lead to a great deal of confusion among the people when He was crucified.   However, afterward, that could become a part of the full confession of what it meant to be the Messiah. And this is exactly what Peter explained to the people in Acts 2 –   “Men and brethren, let me speak freely to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day. 30 Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, He would raise up the Christ to sit on his throne, 31 he, foreseeing this, spoke concerning the resurrection of the Christ, that His soul was not left in Hades, nor did His flesh see corruption. 32 This Jesus God has raised up, of which we are all witnesses. 33 Therefore being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear. 34 For David did not ascend into the heavens, but he says himself: ‘The Lord said to my Lord, “Sit at My right hand, 35 Till I make Your enemies Your footstool.”' 36 ‘Therefore let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ.'” Acts 2:29-36   Proclaiming Jesus as the Messiah before the work of the Messiah was complete would be putting the cart before the horse. However, noting after the resurrection that Scripture actually taught that the Messiah would suffer, die, and yet not see corruption due to the resurrection, would allow the true meaning of what it meant to be the Christ to be fully expressed.   Life application: Quite often, we withhold information from others to avoid having setbacks in the process of completing whatever necessary things must be done. For someone to go ahead and pronounce a matter before the proper time will only cause problems. Something as simple as someone having access to a company speech before it is given, maybe for editing or uploading to a website, and then revealing its contents before it is released, may cause harm. Maybe the person has last-minute changes that need to be worked into it. It may be that he is going to appeal to a certain person or group and wants his words to be carefully spoken when the speech is given.   To reveal the content in advance may harm such things. It is the CEO's sermon to give. Revealing it without his permission is thus inappropriate. This is true with company board meetings, military engagements, etc.   If the president is going to attack another nation, say a nation called Aleuzenev, and the Congress were to find out about it in advance, it is certain that those in the opposing party, like the Marxist Representative COA from New York, would leak the details in an attempt to harm the military operation.   Such examples show us that it is important to keep what we know about unrevealed things to ourselves. When the time is appropriate, the information will get out as it should. There is nothing to be gained from being the first to reveal what should not be revealed.   God has a plan and a set timeline for His redemptive process to be complete. If He were to give the timing of the rapture in advance, for example, instead of getting out and telling others about Jesus, people would sit around doing nothing until that day. It would be harmful and unproductive. Wait, maybe that is not the best example. People do sit around all day doing nothing but speculating about the rapture. See! We need to focus on our duties, not on what others are doing. In the case of the rapture, let God accomplish His plan as He sees fit.   Lord God, help us not to be busybodies by sharing things without restraint. Rather, may we be the type of people who can be trusted with quietly and diligently doing our part as we await Your plan to unfold. The rapture will happen exactly when it should. Until that day, we have work to do. May we do it to Your glory. Amen.

Thursday, 5 February 2026   And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Matthew 16:19   “And 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.” (CG).   In the previous verse, Jesus proclaimed Simon Pétros, Peter. He also said that on the Rock, He would build His out-calling, noting that the gates of Hades would not overpower her. Now, still speaking to Peter, He says, “And I will give you the keys of the kingdom of the heavens.”   A new word, kleis, a key, is introduced. The word is used both literally and figuratively. In this instance, it is figurative. A key is what provides access. An example of that is seen in Isaiah 22–   “Then it shall be in that day, That I will call My servant Eliakim the son of Hilkiah; 21 I will clothe him with your robe And strengthen him with your belt; I will commit your responsibility into his hand. He shall be a father to the inhabitants of Jerusalem And to the house of Judah. 22 The key of the house of David I will lay on his shoulder; So he shall open, and no one shall shut; And he shall shut, and no one shall open. 23 I will fasten him as a peg in a secure place, And he will become a glorious throne to his father's house.” Isaiah 22:20-23   Eliakim was given the key, meaning access, to the house of David. In Luke 11:52, Jesus refers to the key to knowledge. Again, the use is figurative to indicate access to knowledge. Jesus is giving Peter the keys to heaven. He next explains what that means, saying, “And whatever, if you may bind upon the earth, it will be ‘having been bound' in the heavens.”   Access to heaven is through faith in Jesus. That is something ahead at this time for Peter. Hence, the future tense, “I will give.” The seal of salvation based on that faith is the Holy Spirit. Peter is being told that he will be the one to bind, meaning prohibit, that which is prohibited in the heavens. That is seen with the use of the perfect participle, having been bound. Likewise, Jesus says, “And whatever, if you may loosen upon the earth, it will be ‘having been loosed' in the heavens.”   To loosen means to undo and thus to allow. Peter, along with the other apostles, was given the authority to make decisions concerning what was to be done or not done in the church, confirming that which was bound in heaven. It is not a sleight of hand to include the other apostles. Those who wrote the epistles are demonstrating the same authority.   Peter is singled out here as the first to bear this authority. But in what sense? The answer is found in Acts, where the establishment of the church is recorded. From there, its continued expansion is followed throughout its pages. Who first addressed the people of Israel after Christ's ascension at Pentecost? It was Peter, in Acts 2.   “Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, ‘Men and brethren, what shall we do?' 38 Then Peter said to them, ‘Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit. 39 For the promise is to you and to your children, and to all who are afar off, as many as the Lord our God will call.' 40 And with many other words he testified and exhorted them, saying, ‘Be saved from this perverse generation.' 41 Then those who gladly received his word were baptized; and that day about three thousand souls were added to them.”   Again, in Acts 8, the message spread to the Samaritans. The people believed, just as those in Jerusalem, but something was missing. Therefore –   “Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 15 who, when they had come down, prayed for them that they might receive the Holy Spirit. 16 For as yet He had fallen upon none of them. They had only been baptized in the name of the Lord Jesus. 17 Then they laid hands on them, and they received the Holy Spirit.” Acts 8:14-17   And again, in Acts 10, the message was sent to the Gentiles, specifically Cornelius and his household –   “While Peter was still speaking these words, the Holy Spirit fell upon all those who heard the word. 45 And those of the circumcision who believed were astonished, as many as came with Peter, because the gift of the Holy Spirit had been poured out on the Gentiles also. 46 For they heard them speak with tongues and magnify God.” Acts 10:44-46   What is the common element in each account? Peter was present to verify what had already been bound in heaven. The Spirit, the proof of salvation, was poured out on the Jews through Peter's evangelism. Salvation next went to the Samaritans, but the proof of that salvation awaited Peter's presence. Salvation then went to the Gentiles when Peter was instructed to testify to the work of Jesus.   God's plan of salvation was intended for all people. This is the intent of Peter's having been given the “keys” to what was bound in the heavens. The structure of Acts makes it clearly evident that the focus of the book is on Peter from Acts 1 through 12. However, the narrative then shifts to Paul in Acts 13-28. Those things Peter did are repeated through Paul in a precise and meticulously recorded manner.   Peter, being the apostle to the circumcision, verified what God had planned. He spoke the gospel, and he possessed the keys. However, Jesus' words in no way restrict that same ability and authority from any other person. It simply began with Peter's witness of the unfolding events in God's redemptive narrative.   Life application: Something quite common in Christianity is for people to claim they can “bind” a spirit, “loosen a prophetic word,” etc. When you hear this, don't be fooled that they are somehow super spiritual or possess some gift or authority that you don't. Such people are tossing out catch phrases that actually mean nothing.   We don't have such authority. The Bible is written. It is our guide and authority for what we are to do in the church. We don't need to witness proof of anyone's salvation. That is up to God to decide. Mormons claim they are saved. Jehovah's Witnesses do too. And yet, their doctrine is false, and their teachings are heretical.   We are to tell people about Jesus, pray for them when they have needs, rightly instruct them about the faith, and let God be God. Don't get caught up in goofy catchphrases that actually mean diddly. Be sound in your doctrine. That is sufficient. We don't need to impress others. We need to do what God has instructed us to do.   Glorious Lord God, may we not be like those who claim authority that we have no right to. The pope claims he sits in Peter's seat and has the authority to decide things he has no authority over. Help us to stick to Your word, in context, and not get misdirected by false teachings that profit nothing. Amen.  

Wednesday, 4 February 2026   And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.  Matthew 16:18   “And 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” (CG).   In the previous verse, Jesus noted that Simon Bar-Jonah was blessed because it wasn't flesh and blood that illuminated his proclamation. Rather, it was the Father in heaven who did. He continues, saying, “And I also, I say to you.”   Jesus is going to illuminate more concerning what Peter said, expanding on it to ensure that what was said is highlighted and magnified. With that understanding, Jesus emphatically declares, “that you, you are Peter.”   The name Peter has already been seen and explained. It is a masculine noun, Pétros, meaning rock. It is generally a piece of a rock, like a small rock or stone, found along a path. Jesus continues with, “and upon this – the Rock – I will build.”   The word now is petra, a feminine noun signifying a mass of rock, such as a projecting cliff. HELPS Word Studies, citing Zodhiates, says, “(Pétros) always means a stone . . . such as a man may throw, . . . versus 4073 (pétra), a projecting rock, cliff" (S. Zodhiates, Dict).   Of this difference, Ellicott [et al] says, “it would seem clear that the connection between Peter and the rock (the words in the Greek differ in gender, πέτρος [Pétros] and πέτρα [petra], but were identical in the Aramaic, which our Lord probably used) was meant to be brought into special prominence.”   This conclusion may or may not be correct, but the basis for it is inane. The New Testament is written in Greek, not Aramaic. Therefore, the difference cannot be ignored or downplayed. There is obviously wordplay seen, but a definite distinction is being made between Pétros and petra.   As for what Jesus is talking about, there are several prominent views. One is that He is referring not to Peter, but to his proclamation: “You, You are the Christ, the Son of God, the living.” Others believe Jesus is referring to Himself as the Rock. Still others say that it is, in fact, referring to Peter, but without all of the later-added Roman Catholic baggage that has nothing to do with the simple pronouncement.   Further, what is lacking in Jesus' words is as telling as what He has stated. Jesus does not simply state, “and upon you I will build...” However, in the coming verse, Jesus will directly speak to Peter with words concerning his position and authority. Therefore, Jesus is not speaking of Peter in His words now.   Letting Scripture interpret Scripture, both testaments tell us who the Rock is. Again and again, in typology and in direct metaphor, the Lord is called the Rock. A couple of the many such examples –   “He is the Rock [tsur], His work is perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He.” Deuteronomy 32:4   “The Lord lives! Blessed be my Rock [tsur]! Let the God of my salvation be exalted.” Psalm 18:46   In the New Testament, Paul and Peter both refer to Christ in this way –   Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, 2 all were baptized into Moses in the cloud and in the sea, 3 all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank of that spiritual Rock [petra] that followed them, and that Rock was Christ. 1 Corinthians 10:1-4   Therefore, to you who believe, He is precious; but to those who are disobedient, “The stone which the builders rejected Has become the chief cornerstone,” 8 and “A stone of stumbling And a rock [petra] of offense.” 1 Peter 2:7, 8   As such, the Rock is both the proclamation and the Person. Peter wasn't speaking about an ethereal concept. He was asked to identify who Jesus was. His proclamation is that of Jesus being the Rock, the Lord Yehovah, who is the Christ, whether Peter realized that or not. Jesus was thinking in human terms, but Scripture, and thus Jesus, is referring to God's means and mode of redemption.   This is all the more certain because the cornerstone is what Paul refers to as well. It is the setting stone of a foundation –   “For we are God's fellow workers; you are God's field, you are God's building. 10 According to the grace of God, which was given to me, as a wise master builder I have laid the foundation, and another builds on it. But let each one take heed how he builds on it. 11 For no other foundation can anyone lay than that which is laid, which is Jesus Christ.” 1 Corinthians 3:9-11   Jesus, probably pointing to Himself, acknowledging Peter's confession and what it means, said that He is the Rock. God's building is not set upon Peter. It is set upon Christ. This building is, as Jesus says, “My out-calling.”   It is a new word, ekklésia, an out-calling. It is derived from ek, from or out of, and kaleó, to call. Thus, it is an out-calling, a group of people called out for a particular purpose. This is the group that Paul calls “God's building” in 1 Corinthians 3:10. Jesus says that His people will be built upon Himself, “and Hades' gates, not they will overpower her.”   Another new word, katischuó, to overpower, is used. It is an intensification of ischuó, to have or exercise force. The prefix kata, down, thus gives the sense of overpowering. What is Jesus referring to here? Unfortunately, it is often claimed as a tool for effective evangelizing, as if saying, “We have the power to storm hell itself!”   That is great for sermons, but it has nothing to do with the intent. Gates have two purposes. The first is a defensive barrier that can be opened to allow people in. The second is containment, such as when the gates are shut to keep someone from getting out, a spy or a prisoner, perhaps.   The gates of Hades are gates of containment. Hades (Old Testament Sheol) is the place of the dead. It is where all humanity is destined to go, including saved believers at this time. This is made clear time and again in the New Testament. But a day is coming when the Lord's out-calling will be taken from there, and the victory Jesus refers to now is realized –   “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption. 51 Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed— 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. 53 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 15:50-57   It is true that proclaiming the gospel will change a person's ultimate destiny, but it is not by our power that Hades' gates are overcome, but by the power of Jesus, the Subject of the gospel, who had already overpowered Hades' gates.   Life application: The Roman Catholic coopting of this verse to claim Peter is the first pope and that all popes after him have infallible authority to act and make decrees is utter nonsense. That assumes too much, and it lays hands on that which belongs to God alone.   If Peter were the “rock” spoken of here by Jesus, then it would mean he was the foundation of the church, as they claim. But Peter and Paul laid the same foundation, as noted above. This is then confirmed elsewhere –   “Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, 21 in whom the whole building, being fitted together, grows into a holy temple in the Lord, 22 in whom you also are being built together for a dwelling place of God in the Spirit.” Ephesians 2:19-22   The “foundation” here is not speaking of the apostles and prophets, as if they are the foundation. Rather, it refers to their proclamation, which is Jesus. This is exactly what Jesus is referring to in Matthew 16. Jesus is the Chief Cornerstone, which is the basis of the foundation. He is also the entire foundation as proclaimed by God's messengers.   Sound theology always points to Jesus, not the Roman Catholic Church.   Lord God, thank You for our sure Foundation and Cornerstone, Jesus! We have a Rock, who is faithful and true, upon which our hope is grounded. Nothing, not even the gates of Hades, can separate us from You. Thank You that when we depart, it will not be forever from Your presence. Rather, a day is coming when we will be gathered to You forever. Hallelujah and Amen.

Tuesday, 3 February 2026   Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. Matthew 16:17   “And 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'” (CG).   In the previous verse, Peter said to Jesus that He was the Christ, the Son of the living God. Matthew next records, “And Jesus, answering, He said to him, ‘Blessed you are.'”   This is the first time that Jesus has said such a thing directly to a person. So far, His blessing statements have been general in nature, such as –   “Blessed – the pure of heart, For they – God they will see.” Matthew 5:8   His words, then, bear a special highlight that is explained as the verse continues. As for who is blessed, Jesus says, “Simon, Bar-Jonah.”   The name Bar-Jonah means “Son of Jonah,” bar being the Aramaic equivalent of the Hebrew ben. Both mean “son.” The name Jonah is derived from the Hebrew yonah, a dove.   It is the same name as the prophet Jonah. Some translations say, “son of John” instead of “son of Jonah.” The names are interchangeable from the Greek transliteration. But it is likely Jonah is correct for several reasons, including Old Testament typology, of which the Book of Jonah fits nicely in with events from the life of Peter.   Using the father's name instead of his given name is common in the Bible. Saying a person's first name signifies general talk. Using the father's name can be as an honorific, a term of joking familiarity, a term of indifference, a term of contempt, etc.   The context determines which. But it is a way of highlighting the person when speaking to or about him. Jesus continues, “for flesh and blood not it revealed to you.”   The word haima, blood, is introduced here. The word's origin isn't certain, but it signifies blood both literally, as in that of people or animals, and figuratively, as in juice, such as grapes. It can be used substantially when referring to Jesus' atoning blood. Thus, it refers to His bloodshed and, thus, His death.   The meaning of Jesus' words is that Peter didn't just hear this from someone or when people were speaking. Nor was it something that was derived from earthly facts that he could put together to conclude that Jesus is the Christ of God. Rather, his deduction was one based on God the Father working through Jesus. That is seen in the next words, “but My Father, the ‘in the heavens'”   In other words, there have been lots of people who have been proclaimed the Messiah throughout the years, but those have all been regular people with no basis for the claim. The Person of Jesus is on an order of magnitude so much greater than any other supposed Messiah. Observing Him and seeing His works, Peter saw and understood that He was revealing God in Christ, nothing less.   Having said that, this doesn't mean that Peter was under divine inspiration or that he understood that Jesus is God. At this point, his limited view of Jesus was that God was working in Him. That is not contradictory. Jesus had to explicitly say it to him and the other disciples later in His ministry –   “Philip said to Him, ‘Lord, show us the Father, and it is sufficient for us.' Jesus said to him, ‘Have I been with you so long, and yet you have not known Me, Philip? He who has seen Me has seen the Father; so how can you say, “Show us the Father”? 10 Do you not believe that I am in the Father, and the Father in Me? The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works. 11 Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.'” John 14:8-11   Despite this clear presentation of Himself, these men still did not understand. Only after the resurrection did the muddied waters of their thinking begin to clear.   Peter has gone as far as his mind could take him at this point concerning who Jesus is. But what he has contemplated is of divine origin as God has revealed Himself through Jesus, whom he and the other disciples have so closely interacted with.   Life application: A noted pastor was speaking on the blood of Jesus. He essentially said, “It isn't the blood, the substance, that was special but what it signified.” Oh boy, was he barbecued and called a heretic. The know-it-all community pulled out their blood samples from Jesus' cross and proved that he was wrong.   Obviously, that didn't happen. Nobody knows what Jesus' blood is like. The speculation about it could go on and on, but without evidence, we are left with what then must be what is on God's mind, which is exactly what the preacher was trying to communicate.   In the Bible, blood and life, and thus blood and death, are taken synonymously. One of many such examples is found in Leviticus 17 –   “And whatever man of the house of Israel, or of the strangers who dwell among you, who eats any blood, I will set My face against that person who eats blood, and will cut him off from among his people. 11 For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” Leviticus 17:10, 11   To pour out an animal's blood was to pour out its life. When Jesus died, He is said to have poured out His soul (Isaiah 53:12), meaning the lifeblood. Thus, it is a direct analogy to death. This is explicit from Deuteronomy 12:23, where the soul is said to be the blood –   “Only you must seize to failure of eating the blood. For the blood, it the soul, and not you will eat the soul with the meat” (CG).   Be sure that the preacher was not teaching heresy. He was making a point about what the blood signifies. Don't get caught up in every “heresy” accusation that is flung around by people. Think such issues through, and be ready to defend proper theology when someone is in the right.   Glorious God, we thank You for the precious shed blood of Jesus Christ. In His death, we have life everlasting, if we will just accept it as our atonement. We have sinned, and do we ever need a Savior! He has come! Thank You for Jesus Christ our Lord. Amen.  

Monday, 2 February 2026   Simon Peter answered and said, “You are the Christ, the Son of the living God.” Matthew 16:16   “And answering, Simon Peter, he said, ‘You, You are the Christ, the Son of God, the living'” (CG).   In the previous verse, Jesus, in a question bearing emphasis, asked the disciples who they say He is. A response is given in a similar emphatic form. Matthew begins this statement with, “And answering, Simon Peter, he said.”   Simon Peter is generally the one to step forward and speak for the others. He was a bit impetuous, and he was not sound in backing up his faith at times, such as on the night of Jesus' crucifixion and at the time when Judaizers had come to Antioch. At that time, he waffled in his convictions, withdrew from the Gentiles, and had to be sharply rebuked by Paul for his stand, as recorded in the book of Galatians.   However, he was able to clearly express his thoughts to Jesus about who the disciples agreed Jesus was, saying, “You, You are the Christ.”   The emphatic “You, You” is given as a response to Jesus' carefully structured question. The word Christ is the same as the Hebrew mashiakh, Messiah, both of which mean “anointed.” This was both a recurring thing and a unique thing, depending on the situation.   Kings were anointed for their position. The high priest was anointed for his. Even Cyrus is called the Lord's anointed in Isaiah 45:1. It was as if the Lord had personally anointed Cyrus with oil to accomplish a particular task. These and other examples of anointing meant the person was a messiah, a Christ.   However, Peter's words were indicative of One on a completely different level. There was to be a particular Messiah who would come, anointed of God, to fulfill a role that none other could fulfill. This Messiah was to be the specific representative of God on earth.   It is true that various scholars and sects had varying opinions about what this would mean, but it was generally agreed within society that One was coming who would be Israel's redeemer, leading them to a golden “messianic” age where they would lead the nations of the world.   At the time of the Roman Empire, the people thought this Messiah's role would include casting off the Roman oppression and putting Israel over Rome and all other foes. It is certain that none of them, even these disciples, saw Jesus' role as One who would die for the sins of the people. It is equally certain that none of these people actually believed that the Messiah would be God incarnate. He may be a “god” to the people, but not Yehovah in the flesh. This was a totally unknown aspect of who Jesus would be.   And more, they never, in a thousand lifetimes, would have thought that His messiahship would level the field for Gentiles as well as Jews, offering them the same benefits in the commonwealth of Israel that they would receive. Such an idea would have been totally repugnant to them.   As such, Peter's statement, though true, was not something that meant a whole lot in regard to Jesus' actual ministry and mission. It was a truth, it was an anticipation of Jesus being the fulfillment of their Scriptures, but it was an almost wholly misunderstood proclamation. And that is fine. Jesus would slowly reveal this to them, including things that would only be understood after His work was complete and He ascended to heaven. In some cases, like speaking to Gentiles such as Cornelius in Acts 10, it would cause confusion in their minds and generate hostility among one another. The Council of Jerusalem in Acts 15 clearly reveals this. As for Peter's words, he continues with, “the Son of God, the living.”   As noted, this doesn't mean they understood Jesus to be God incarnate. The term “son of the God” is something that was applied to people throughout the Jewish Scriptures, beginning in Genesis 6:2. Even Gentiles were called “sons of the God” in Job 1:6 and 2:1. It is a title that indicates sonship in an adoptive sense.   Peter's proclamation is an indication that Jesus is One who is set apart in a preeminent position, even if it was still misunderstood exactly what that meant. One other point is that this was something that was already known to Peter quite some time before –   “One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. 41 He first found his own brother Simon, and said to him, ‘We have found the Messiah' (which is translated, the Christ). 42 And he brought him to Jesus. Now when Jesus looked at him, He said, ‘You are Simon the son of Jonah. You shall be called Cephas' (which is translated, A Stone).” John 1:40-42   As such, this proclamation of Peter is an adamant assertion of something he and the other disciples already knew. However, Jesus asked it to form the basis of another proclamation that needed to be made at this time.   Life application: The most important question any person can ever answer is, “Who is Jesus to you?” In fact, it is a great question to ask when you are about to evangelize someone. The answer to the question will mean where a person spends their eternal existence.   If someone says, “I don't know,” he needs careful instruction. If he says that Jesus was a “good person,” though true, it tends to imply that they have been indoctrinated by liberal ideology to accept Jesus as someone who will illuminate one's path, but who is on the same level as Buddha, Muhammad, or Gandhi.   If the person says, “Jesus is the Savior,” that still needs to be further defined. Jehovah's Witnesses and Mormons will say Jesus is the Savior, but their understanding of what that means is so vastly different from what is biblical that they are referring to “another Jesus” who proclaims “another gospel.”   Jesus is the Yehovah Elohim, the Lord God, in human form, nothing less. If this is not accepted and believed, they are following the wrong Jesus. Be sure to be precise and properly instruct others on who He is and what He means to the people of the world. There is no other subject that is as important as this.   Lord God, may we carefully convey the message of who Jesus is to those we interact with. Help us to be bold in our proclamation while being correct in our doctrine concerning Him and what He has done. The world needs Jesus! May we be responsible in telling others about Him so that they may be saved. Amen.  

Sunday, 1 February 2026   He said to them, “But who do you say that I am?” Matthew 16:15   “He says to them, ‘And you, whom you say Me to be?'” (CG).   In the previous verse, the disciples answered Jesus' question concerning who people say He is. They answered, saying that some say John the Baptist or Elijah. Others, however, said He was Jeremiah or one of the prophets. Now that Jesus has been told the general speculation floating around about Him, “He says to them, ‘And you, whom you say Me to be?'”   The emphatic nature of the question sets the disciples apart from the others, such as, “Yes, that is fine, but what I am most curious about is who you...  you say I am!” He is looking to see where their understanding of Him rests. But it isn't that He didn't already know. Rather, He is getting them to think through what they already know and verbally proclaim it.   They have seen the miracles, and they have heard the wisdom of His instructions. They already know what they think about Jesus, but the information needs to be unpackaged and properly presented. Once that is out, they can then reinforce that belief, build upon it, and more boldly proclaim it.   Life application: If you ever want to get your thoughts straightened out about something, maybe something you didn't even know you wanted straightened out, have someone interview you.   For example, a college student is told that one of his assignments is to interview three people from three different religions, asking them what they believe and why. The student decides to interview a Muslim, an orthodox Jew, and a Christian radio host.   When he interviews them, he has a list of various questions about their faith, why they do certain things, how they perceive God, etc. It is with all certainty that all three of them will come away with more information about themselves than they ever realized.   The Muslim is a Muslim because his parents were Muslims. He does XX and XX because that is what he grew up doing. Asked where the basis of that comes from, he has no idea. Asked if it is found in the Koran, he admits he has no idea. Rather, he has never read it.   The same is true with the other two as well. They have gone through life never thinking about why they believe what they believe. They just KNOW it is right... well, they think. After the interview, they have no idea exactly why they believe what they believe. Even the Jew spent more time defending his faith from a personal viewpoint than from a valid, researchable, and verifiable source.   The Jew said, “We Jews get along really well with Catholics. We are always going to functions with Catholics.” When asked why, his answer was, “We're a lot alike. Jews and Catholics live for this life. They let the rabbi or priest take care of the next life for us.”   He had never thought that through before, but now he is forced to think through why he associates with some and not with others. Hopefully, he will see how exceedingly dangerous his position is. Letting someone else take care of your eternal state! Didn't Jim Jones do that for his flock in Guyana?   Don't be afraid to put yourself under the microscope and have your views challenged. And don't be afraid to ask probing questions of others that may help them realize how tenuous their position on faith really is.   People need Jesus. If you can't defend why you believe in Jesus when asked about Him, you will not be a very good representative for His cause. So have someone interview you. Their questions are bound to be like others' questions. You will be preparing yourself for the inevitable questions that people really want answers to. This is what Jesus has done with His disciples. Now they must stand up and explain themselves. How will that go?   Lord God, help us to find ways of properly unpackaging our thoughts so that we know what we actually think and believe. We may know something, but not know why we know it or how to properly defend it. It may even be that we know something that is actually indefensible. Help us to get all of this sorted out. To Your glory, we pray. Amen.

Saturday, 31 January 2026   So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” Matthew 16:14   “And they said, ‘These, indeed, John the Immerser, and others Elijah, and others, Jeremiah or one of the prophets.'” (CG).   In the previous verse, Jesus questioned His disciples concerning who men say He is. Matthew next records, “And they said, ‘These, indeed, John the Immerser.'”   These words seem confused, just as with Herod's words in Matthew 14:2, when he said, “This, he is John the Immerser! He, he is aroused from the dead, and through this the miracles work in him!” How could a person who is essentially the same age as John be John if John was only executed a relatively short time before?   Two answers could fit. Either John was raised to life, appearing in a different form, or this is what is known as metempsychosis, or soul transmigration, where a soul can enter into another body. Whatever was on the minds of those who held to this view, they claimed that Jesus was John. Next, it says, “and others Elijah.”   This belief was seen in some with the same mentality as that found in John 1 –   “Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, ‘Who are you?' 20 He confessed, and did not deny, but confessed, ‘I am not the Christ.' 21 And they asked him, ‘What then? Are you Elijah?' He said, ‘I am not.' ‘Are you the Prophet?' And he answered, ‘No.' 22 Then they said to him, ‘Who are you, that we may give an answer to those who sent us? What do you say about yourself?'” John 1:19-22   Based on the words of Malachi 4:5, there was the anticipation of Elijah returning to Israel. Jesus even said that John was Elijah to come in Matthew 11:14, meaning that he came to fulfill that promised role.   This was the anticipation of the people of Israel, and so it was a logical extension of the communal thought that permeated the culture. When Jesus came, they thought, “This must be him!” Understanding that, Matthew continues with, “and others, Jeremiah or one of the prophets.”   There is a difference in the word “others” that is not evident in the translation. We have one word that must be further explained, whereas the Greek has two separate words. The first, allos, others, before “Elijah” means others of the same kind. This others, the word heteros, means others of another kind.   In other words, there are those with the expectation of someone coming to fulfill Scripture. They didn't understand that John the Immerser was the precursor of Jesus the Messiah. So both categories, defined by the word allos, were thinking about Elijah, directly or indirectly.   On the other hand, the second group, defined by heteros, are just making unfounded guesses, without any scriptural support, as to who Jesus might be. Therefore, they have gone back to Jeremiah or some other prophet, seen a trait in that person as recorded in Scripture, and think he must have come back in the person of Jesus.   Life application: Elijah didn't die. He was taken to heaven in a whirlwind, as recorded in 2 Kings 2:11. Therefore, the Bible can say without any contradiction that Elijah will return. However, it is not the case with John the Immerser, who was beheaded.   Hebrews 9:27 says that it is appointed for men to die once, after which comes the judgment. Moses appearing with Jesus on the Mount of Transfiguration does not mean that he has received the judgment and can now return again to be one of the two witnesses in Revelation 11.   A point was being made about Jesus being the fulfillment of the law (Moses) and the prophets (Elijah), as well as a point being made about Jesus having power over the living (Elijah) and the dead (Moses).   When we die, the chance we have for restoration with God is finished. If we die in Christ, we will be raised to eternal life. If we die apart from Christ, we will be raised for condemnation. This is what the Bible proclaims.   Don't expect any loopholes for yourself or loved ones. Be sure to tell people about Jesus. But also be sure you are right with Jesus. This life is our chance to get the matter of Jesus settled.   Lord God, help us to be wise and discerning in this life, not only with our own relationship with You, but also with those we interact with. Help us to share the good news of restoration with those we encounter while there is time. May this be our priority at all times. Amen.

Friday, 30 January 2026   When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” Matthew 16:13   “And 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?'” (CG).   In the previous verse, the disciples finally clued in to what Jesus was trying to teach them. His words about the leaven of the Pharisees and Sadducees were speaking of their evil doctrine. Matthew now continues the narrative of their time after arriving on the eastern shore of the Sea of Galilee, saying, “And Jesus, having come to the allotments – Caesarea, the Phillipi.”   A new word, Kaisareia, Caesarea, is introduced. It is derived from Kaisar, Caesar, a Latin word referring to the title of the Roman Emperor. Caesarea refers to two places in the area of Israel. The first is this location, Caesarea Philippi. Of this location, Albert Barnes says –   “There were two cities in Judea called Caesarea. One was situated on the borders of the Mediterranean (See the notes at Acts 8:40), and the other was the one mentioned here. This city was greatly enlarged and ornamented by Philip the tetrarch, son of Herod, and called Caesarea in honor of the Roman emperor, Tiberius Caesar. To distinguish it from the other Caesarea the name of Philip was added to it, and it was called Caesarea Philippi, or Caesarea of Philippi. It was situated in the boundaries of the tribe of Naphtali, at the foot of Mount Hermon.”   Having come to this general area, “He entreated His disciples, saying, ‘Whom they say, the men, Me to be, the Son of Man?'” Translations consider His words in one of two ways. One is “Whom do men say that I am? The Son of Man?”, or “Whom do men say that I, the Son of Man, am?”   The latter is correct. Jesus has referred to Himself as the Son of Man nine times already, making this the tenth. Peter's answer will also show that He is not asking if people say He is the Son of Man. Rather, He is asking what He, the Son of Man, is called by others. He is preparing them for a great pronouncement by asking this probing question first.   Life application: Jesus came to His own country in Matthew 13:53-58. He was rejected by them. In Matthew 14:1-12, the account of the beheading of John the Baptist was given. That was followed by the feeding of the five thousand in Matthew 14:13-21.   Jesus then walked on the sea, as is recorded in Matthew 14:22-33. From there, they came to the area of Gennesaret, at which time He fully saved all who simply touched Him. In Matthew 15:1-20, it then noted the traditions of the Jews which Jesus condemned, explaining that what comes out of a man is what defiles, not what enters into him.   That was then followed by His journey to the allotments of Tyre and Sidon, where the faith of the Canaanite woman was noted, and her daughter was saved. After that, Jesus went around the Sea of Galilee to the eastern side of it. There, He healed many and eventually fed four thousand. After feeding them, they crossed the Galilee, coming to the region of Magdala.   While there, He was accosted by the Pharisees and Sadducees who looked for a sign from heaven. He told them no sign would be given but the sign of Jonah. Once that was complete, they once again crossed the Sea of Galilee to the eastern side, being instructed on the leaven of the Pharisees and Sadducees. Now in the account, they have remained on this eastern side and gone north to the area of Caesarea Philippi.   This crisscrossing of the land and the Sea of Galilee all has a purpose. Jesus' movements are being used as a walking instructional tool in what God is doing in redemptive history. It is good to stop and reconsider where He has gone and where He is at any given time. By considering these things, we can follow what God is doing in reconciling the world to Himself through Jesus.   Each area visited, each topographical marker that is mentioned, and each thing Jesus does is being woven into a marvelous tapestry for us to ponder and learn from. Keep paying attention to the details, both from a micro and macro viewpoint. God is telling us a story of humanity's long trek back to Him, and it is all centered on Jesus.   Lord God, it would make no sense for You to send Your Son into the world unless there was something to be gained from it. His life of trials and burdens, culminating in His cross and resurrection, tells us that there is a great plan that has been put in place to bring Your people to a place we cannot even imagine at this time. We are grateful to be on this journey because of Jesus! Thank You for the sure hope we possess. Amen.

Thursday, 29 January 2026   Then they understood that He did not tell them to beware of the leaven of bread, but of the doctrine of the Pharisees and Sadducees. Matthew 16:12   “Then they comprehended that not He said to caution from the leaven – the bread, but from the teaching – the Pharisees and Sadducees” (CG).   In the previous verse, Jesus explicitly told the disciples that He didn't speak to them about bread, but about the leaven of the Pharisees and Sadducees. With His words spoken to them, the light bulb came on. Matthew says, “Then they comprehended.”   Jesus took the disciples through an instructional process to help them learn how to think clearly. Instead of just saying what He was talking about, He asked them questions that would help them to think through the matter.   With the questions complete, He then told them what He was talking about while still using the leaven metaphor. From there, they would have to make the final leap from the metaphor to the matter He was addressing, which was, “that not He said to caution from the leaven – the bread.”   They now know it isn't leaven of bread. Jesus told them He was referring to the leaven of the Pharisees and Sadducees. As Pharisees and Sadducees are not loaves walking around, either leavened or unleavened, Jesus had to be referring to something else while using a metaphor.   With this understood, they were able to deduce that it wasn't really leaven He was addressing, “but from the teaching – the Pharisees and Sadducees.”   This is their lightbulb moment. Jesus has successfully schooled them on a matter while giving them a warning about that matter. What the Pharisees and Sadducees had asked from Jesus was hypocritical, wicked, and adulterous according to Jesus' words to them.   Understanding this, Jesus then let the disciples know that such people, who ask for signs when there are already signs galore to confirm what they had wanted, are false teachers. As false teaching comes from a sinful heart, their doctrine itself is sinful.   Jesus told the disciples to beware of their doctrine, meaning concerning the things of God, because the source of what they taught was corrupt. This is essentially the message Jesus conveys to them. It is somewhatone analogous to what He said to them earlier concerning false prophets –   “From their fruits you will recognize them. Not any, they gather from thorns a grape or from thistles figs? 17Thus, every good tree, it produces good fruit. And the rotten tree, it produces evil fruit. 18Not, it can, a good tree, bad fruit produce, nor a rotten tree good fruit produce. 19Every tree not producing good fruit, it is exscinded, and it is cast into fire. 20Hence, from their fruits you will know them.” Matthew 7:16-20   Life application: These leaders in Israel were to be obeyed in accordance with the law. Jesus will make this explicit in Matthew 23. However, the disciples were told to beware of what they taught, as it was an infection that would only lead people away from a sound relationship with God.   Nothing has changed with Israel's religious leaders since then. The rabbis teach what is contrary to what God has determined, meaning salvation by faith through grace, as is found in the gospel of Jesus Christ. This is what God is doing. If they are teaching contrary to that, they are not teaching what God is doing.   This is such a sad situation for the people that many rabbis over the years have been proclaimed the Messiah. Today in Israel, there are billboards and banners along the highways proclaiming one person or another is the Messiah.   Until they get this right, as a nation, they will remain under the curse of the law. However, isn't this what has happened in Christian circles many times as well? Throughout church history, a litany of false teachers has claimed they were God's representative on earth.   There are people who have started aberrant cults and sects. There are those who claim the Messiah is alive today and he lives in the Philippines, Russia, Miami, and elsewhere. Why is this the way it is? It is because in both Israel and throughout the rest of the world, people don't take the time to learn the Bible.   In not knowing the Bible, we cannot know if what we are being told is true or not about what God is doing. All we have to lean on is what we are told and whatever discernment we possess. Unfortunately, quite often those who claim the “gift” of discernment are the ones lacking even a modicum of it.   It is important for us to read the Bible. It has been given to keep us from being led down the primrose path. Be sure to use wisdom, pick it up, and read it!   Lord God, You have said in Your word that there is a proper path leading to restoration with You. If there is a proper path, then not being on it will not lead to that restoration. Help us to be wise and discerning concerning such things. May we be willing to put in the effort necessary to hold fast to You alone by knowing how to do so through Your word. Amen.

Wednesday, 28 January 2026   How is it you do not understand that I did not speak to you concerning bread?—but to beware of the leaven of the Pharisees and Sadducees.” Matthew 16:11   “How not you recollect that I spoke not concerning bread to you! Caution from the leaven of the Pharisees and Sadducees” (CG).   In the previous verse, Jesus continued His reminders to the disciples concerning His miracles, specifically the giving of the bread to four thousand, which was followed by collecting seven large hampers of leftovers. Because of this, He incredulously asks, “How not you recollect that I spoke not concerning bread to you!”   He had multiplied bread to feed many thousands on two separate occasions. And more, there was enough bread left over that people could have grabbed a snack for the journey on the way. So why would He care about the disciples not bringing bread? He wouldn't. Something entirely different was on His mind. That is stated with the words, “Caution from the leaven of the Pharisees and Sadducees.”   There are two small changes in some of the texts –   How not you recollect that I spoke not concerning bread to you, but to caution from the leaven of the Pharisees and Sadducees. How not you recollect that I spoke not concerning bread to you! Caution from the leaven of the Pharisees and Sadducees.   Either way, the sense is understood. In the second example, there seems to be a bit of impatience implied in the response, something that would be completely understandable. Jesus' words in verse 6 said, “You behold, and you caution from the leaven of the Pharisees and Sadducees.”   Not getting the metaphorical nature of His words, they had assumed He was upset that they hadn't brought bread. But now, after reminding Him that He could multiply bread at will, He restates what He had originally said to them, if not a bit more impatiently. He wants them to contemplate the metaphor without His having to explicitly explain it.   Life application: What Jesus is doing is instructional. Instead of just outright telling the disciples what He means, He gives them a chance to think through the words. Teachers may do this in class.   Instead of saying what the answer to a problem is, they may restate it as a question. In doing this, it forces the students to think through what the teacher intends to say. Otherwise, the students may hear the information in one ear, and it will go right out the other.   However, when confronted with the chance to appear smart or refrain from looking uninformed, the question will cause each person to pay attention and contemplate what is on the teacher's mind.   An even more subtle approach is what Jesus did. He didn't ask a question. Instead, He said something intending for a metaphor to be considered, but knowing that probably wouldn't be understood at first.   Then, after seeing the frustration of the disciples, He takes time to explain why their thinking is askew, and then He restates the original question, implying a demand for them to think again about what they had originally considered.   Suppose a person who owns a bell factory is getting married. He walks into the company and says, “I hear bells ringing soon.” The employees may say, “We are working on the whole new line. They should be ready soon!”   But the owner repeats his original statement, “I hear bells ringing SOON.” By repeating the same thing, he is letting them know he didn't mean what they thought he meant. By adding stress, he asks them to reconsider the entire paradigm. Searching the recent past, they remember that the boss has been doting on Polly Pretty a lot lately.   Suddenly, the bells in their own minds ring clearly. The boss is talking about getting married. The metaphor is not only understood, but it has also been highlighted for them to joke about and reconsider in the years ahead. Jesus has used such a tool. That has now been reiterated to us in millions and millions of copies of the Bible for the past two thousand years.   We have learned, explicitly, what leaven is to be equated to when we read the Bible.   Lord God, we love how Your word instructs us. Again and again, teaching techniques are used that are intended to help us perfect our doctrine and also remember lessons that may otherwise escape our memories. But because of the way the word is laid out, we will remember many details as clearly as the ringing of a bell. Thank You for this. Amen.  

Tuesday, 27 January 2026   Nor the seven loaves of the four thousand and how many large baskets you took up? Matthew 16:10   “Nor the seven loaves – the four thousand, and how many hampers you took?” (CG).   In the previous verse, Jesus reminded the disciples about the five loaves of the five thousand, asking them to recollect how many handbaskets they had taken up. He next reminds them of the second feeding of a multitude, saying, “Nor the seven loaves – the four thousand.”   If the chronology is as recorded by Matthew, this was a very recent event. It is recorded in Matthew 15:32-38, as the chapter closed out. Therefore, unless the events are not chronological, it has been an extremely short period of time since then.   They went to the area of Magdala, had an interaction with the Pharisees and Sadducees, and then they departed. Upon their departure to the other side, Jesus warned them about the leaven of the Pharisees and Sadducees. The implication is that all of this was in a very short time span. And yet, Jesus is questioning them about what happened, as if they had completely forgotten. He continues with, “and how many hampers you took?”   The answer is seven hampers, meaning big basketfuls, of leftovers. How they could have forgotten that and worried about not having taken bread is a bit astonishing.   Life application: Despite being incredible that the disciples forgot the great thing Jesus did, how can we look down on them for having done so? Do we remember what Jesus did for us? He saved us from the power of sin and the hand of the devil.   One would think we would be constantly and eternally grateful for this. And yet, how often do we forget as we go through our daily lives? We may go back and do some of the stupid things we once did, or we may find some other thing that we never did before and pick up that habit.   Instead of living holy lives and honoring Him, we fail Him often. Imagine the words He would say to us! “Don't you remember the pit you were in? Don't you remember the joy of the day you first believed? How can it be that you have forgotten those things and have picked up the ways of the world again?”   The good news is, Jesus didn't say, “You guys can't be my disciples anymore. Your memory is short, and your level of understanding isn't up to par.” Rather, He continued to work with them despite their many faults and limitations. And He will continue to work through those He has saved throughout the ages.   We are fallible creatures doing an imperfect job in telling the world about the goodness of God in Christ. This is how Jesus has set things up, and it is how God is being glorified as the years pass. When people point their finger at you and say, “You aren't a good Christian because of XXX,” you can respond, “XXX is why I am a Christian. Jesus saved imperfect me. I understand my faults, and Jesus does too. We are in the process of getting me to be more like Him. That is why I need Jesus!”   If we were all perfected when we came to Christ, there would be no need for us to grow in Him. We wouldn't be dependent on Him for our walk. But just as the universe is being held together by the power of His word, we are continually being saved by the power of His all-sufficient atonement.   Thank God for Jesus Christ, who has accepted us and granted us eternal life. How great He is! Let us not forget the great thing He has done and is doing for us. Praise God for His goodness to us.   Lord God, thank You for the surety we possess because of Jesus. We are ever-unfaithful, and yet You are ever forgiving of it because You have saved us through the fully sufficient sacrifice of Jesus. Despite our faults and waywardness, we are Yours. Hallelujah! Hooray for Jesus! Amen.  

Monday, 26 January 2026   Do you not yet understand, or remember the five loaves of the five thousand and how many baskets you took up? Matthew 16:9   “You grasp, not yet, nor you recollect the five loaves – the five thousand, and how many handbaskets you took?” (CG).   In the previous verse, Jesus called the disciples little-faithed for thinking His words were about not having brought bread. Now, He continues His rebuke, saying, “You grasp, not yet, nor you recollect.”   Two new words are seen here. The first is oupó, not yet. It is derived from ou, no, or not, and po, an enclitic particle of indefiniteness meaning yet, or even. Taken together, they form the thought of “not yet.” The disciples were slow on the uptake, and Jesus is letting them know it is so.   The second new word is mnémoneuó [mnay-mon-YOO-oh], to exercise the memory. Thus, it signifies to recollect or remember. Jesus is letting them know that they need to pay attention, consider, exercise their memories, and recollect what had already taken place... right in front of their eyes.   What they needed to recollect is a continuation of the question, saying, “the five loaves – the five thousand, and how many handbaskets you took?”   These same men had been with Jesus when there was almost nothing to eat, and yet, from five loaves, He had multiplied the bread to feed five thousand people. The disciples were not thinking things through clearly. But Jesus isn't done yet. He has more to remind them before He finishes.   Life application: What is it that is causing you to question your faith, or to lack faith in something the Bible says? If you believe the word, you will remember that the Bible says God created everything by simply speaking the word. The Bible also says that everything is currently being held together by the power of that same word.   God fashioned every living thing on the planet to do certain things. For example, bees spend their lives gathering nectar to make honey. God had to design everything in the process of making honey to work together. There have to be flowers that make nectar.   There needs to be bees to gather the nectar. At the same time, they pollinate other flowers and plants as they move around. There has to be rain and sunshine for the plants to grow. Bees have to have a little compass in their heads to direct them. There has to be a communication system set up for them to tell other bees about where the best spots to go are.   Really... think about it. You could spend all day thinking of things necessary for bees to make honey. And even then, you still wouldn't have all of the parameters necessary for it to happen. And yet, everything has been set up by God so that we have honey.   If He puts this much attention into such a process, don't you think He is tending to the fulfillment of His word to His people? Think of all that it has taken to preserve Israel. They became a nation and have endured for thousands of years, despite all that the Bible and recorded history tell us has come upon them.   But His word said this would be the case. We are without excuse in believing that God can do what His word says. The evidence is right in front of us in ten jillion ways. Don't be discouraged or disheartened about whether God will fulfill His word to you. He will.   When all is said and done, there will be a life for us that is so much more wonderful than this one that we cannot even imagine what lies ahead. Have faith! God has got everything under control. Be confident of this.   Lord God, we do have moments of weakness from time to time. Help us in such times to remember all that You have done and are doing. Our insignificant little issues will fall into their proper place in our minds when we consider all You are doing. Surely, You have all things under control! Amen and amen.  

Sunday, 25 January 2026   But Jesus, being aware of it, said to them, “O you of little faith, why do you reason among yourselves because you have brought no bread? Matthew 16:8   “And Jesus, having known, said to them, ‘Why – you deliberate in yourselves, little-faithed? Because you took no bread?'” (CG).   In the previous verse, the disciples reasoned that Jesus' words concerning the Pharisees and Sadducees were because they had taken no bread. Matthew continues the narrative with, “And Jesus, having known.”   Matthew doesn't say how He knew. Mark doesn't provide any extra info. He may have known their thoughts, reasoned it out by watching them, or He may have overheard them. Whatever transpired, He knew and “said to them, ‘Why – you deliberate in yourselves, little-faithed?'”   Notice how He didn't rebuke them for not reasoning the matter through, but for their lack of faith. In this case, the two do complement each other, but they are distinct enough to show where their true problem resided, which is a lack of faith.   They had failed to consider Jesus, what He had done, and the outcome of the things He did. He will explain this to them in the next few verses, but for now, this verse finishes with, “Because you took no bread?”   Jesus gets to the heart of their faith problem. They are worried that they failed to bring bread, not having taken the time to think through Jesus' words about leaven. If their faith in Jesus and His capabilities was properly directed and sufficiently strong, they would have either reasoned through what He was talking about or come and asked Him to explain things.   Life application: Jesus' words concerning faith are, at times, taken to unintended extremes. This is quite common among charismatic denominations. They make claims based on their supposed faith concerning healing, financial success, obtaining a goal, etc. They will even make claims about changing the weather, such as not being harmed by a hurricane, earthquake, tornado, etc.   As ridiculous as that may sound, it is as common as drumbeats on a Beatles album. This unbalanced faith-driven mentality is used to demonstrate a supposed superiority over others who don't make such claims, such as “You got sick because you are lacking faith” or “You didn't get the promotion you wanted because you lacked faith.”   This type of attitude demonstrates a lack of understanding of the true purpose of faith, and it dismisses many facts, both from a scriptural sense as well as from the perspective of how things work in the world.   Claiming something you want, like a financial breakthrough, is not a demonstration of faith. It is a self-centered attitude that does nothing to glorify God. The fact is that God uses troubles, trials, and hardships in our lives to mold us and instruct us.   It may be that our affliction is intended to lead others to a relationship with God or a right understanding of His word. When we have a desire, we should pray about it, knowing that God is fully capable of granting it, but we should also understand that He is not obligated to make it come about.   All people suffer loss. One cannot faith-claim away death from those around him. To blame God after our little demands aren't granted is also a nonsensical way of handling our relationship with Him.   If you sit down with people who have this faith-claim attitude and explore their knowledge of the Bible or doctrines that stem from the Bible, you will normally find that they are lacking in real biblical understanding.   Don't feel like your level of faith isn't what it should be based on such people. You will never win at that game. Rather, let your faith be directed to what is reasonable and in accord with the words of Scripture. With this attitude, you will have a proper balance in your relationship with God.   Lord God, help us to rightly direct our faith as we walk in this fallen world. It is true that faith can move mountains, but it is also true that You may not want us to move a particular mountain. Help our faith to be properly directed and motivated through the desire to glorify You. Amen.

Saturday, 24 January 2026   And they reasoned among themselves, saying, “It is because we have taken no bread.” Matthew 16:7   “And they deliberated in themselves, saying, ‘Because not we took bread!'” (CG).   In the previous verse, Jesus said to the disciples to beware of the leaven of the Pharisees and Sadducees. Because of Jesus' words, not understanding the metaphor He spoke to them, Matthew records, “And they deliberated in themselves.”   A new word, dialogizomai, to reckon thoroughly, is seen. When one reckons a matter, he deliberates. HELPS Word Studies says, “properly, go back-and-forth when evaluating, in a way that typically leads to a confused conclusion. The term implies one confused mind interacting with other confused minds, each further reinforcing the original confusion.”   This word is only found in the synoptic gospels. At times, such as in Luke 1:29, it signifies an internal pondering or musing over a situation. In this case, however, any internal musing spilled over into dialogue where they deliberated the words of Jesus, “saying, ‘Because not we took bread!'”   Not understanding Jesus' intent concerning His words about the Pharisees and Sadducees, they could only grasp at straws about what He meant. Eventually, they came to the faulty conclusion that He must be scolding them for not bringing bread. Thus, they assumed Jesus meant their shortsightedness would leave them hungry on their journey.   Life application: The definition concerning the word dialogizomai given by HELPS words studies spoke of a confused conclusion, which resulted from one confused mind interacting with other confused minds. Because they have started with the wrong premise, their conclusions will be faulty.   This pretty much sums up any rapture discussion board you may go to. People start with a faulty premise. In doing so, their analyses will always end with faulty conclusions. Jesus' last words to His disciples were based on a question they proposed to Him –   “Therefore, when they had come together, they asked Him, saying, ‘Lord, will You at this time restore the kingdom to Israel?' 7 And He said to them, ‘It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you; and you shall be witnesses to Me in Jerusalem, and in all Judea and Samaria, and to the end of the earth.'” Acts 1:6-8   Paul, when referring to the timing of the rapture, uses Jesus' words to explain end times matters –   “But concerning the times and the seasons, brethren, you have no need that I should write to you. 2 For you yourselves know perfectly that the day of the Lord so comes as a thief in the night.” 1 Thessalonians 5:1, 2   The Lord, through His word, has told us that we are simply not going to know when the rapture will take place. That is the end of the matter... well, unless you think you are smarter than God. And so people constantly and nauseatingly come up with a constant stream of predictions as to when the rapture will take place.   This has been going on for two thousand years. Eventually, some false prediction is bound to correspond to the day, merely because every day, someone has a false prediction about the rapture.   There will be no reward for “getting it right” by such a person. In fact, there will be no rewards for having wasted one's life sitting on rapture boards with other ill-informed people, deliberating a day that we are told we will not be able to identify. Instead, there will be many who stand before the Lord and have absolutely nothing of value to present to Him for the lives they lived.   It is even questionable if many of these rapture seekers are even saved. The best way to avoid coming to faulty conclusions because of debating with confused-minded people is to not bother debating with them.   Instead, read your Bible, study it carefully, and be ready to tell people about the goodness of God in Christ. This is what we have been tasked with, so be about that good business. The Lord will come when He comes. Let's leave that to Him.   Lord God, help us not to get caught up in sensationalism, predictions about things we are told we will not know, and focusing on the nothingness of useless banter about unproductive things. Instead, may our deliberations be based on what is sound, reasonable, and glorifying of You. Amen.

Friday, 23 January 2026   Then Jesus said to them, “Take heed and beware of the leaven of the Pharisees and the Sadducees.” Matthew 16:6   “And Jesus, He said to them, ‘You behold, and you caution from the leaven of the Pharisees and Sadducees'” (CG).   In the previous verse, it was noted that the disciples had forgotten to take bread as they traveled. Matthew next records, “And Jesus, He said to them, ‘You behold, and you caution from the leaven of the Pharisees and Sadducees.'”   Leaven, yeast, is something that has been noted many times in Scripture. It was something the people knew was forbidden during the Passover –   “Seven days you shall eat unleavened bread. On the first day you shall remove leaven from your houses. For whoever eats leavened bread from the first day until the seventh day, that person shall be cut off from Israel. 16 On the first day there shall be a holy convocation, and on the seventh day there shall be a holy convocation for you. No manner of work shall be done on them; but that which everyone must eat—that only may be prepared by you. 17 So you shall observe the Feast of Unleavened Bread, for on this same day I will have brought your armies out of the land of Egypt. Therefore you shall observe this day throughout your generations as an everlasting ordinance. 18 In the first month, on the fourteenth day of the month at evening, you shall eat unleavened bread, until the twenty-first day of the month at evening. 19 For seven days no leaven shall be found in your houses, since whoever eats what is leavened, that same person shall be cut off from the congregation of Israel, whether he is a stranger or a native of the land. 20 You shall eat nothing leavened; in all your dwellings you shall eat unleavened bread.” Exodus 12:15-20   Elsewhere, leaven is forbidden at various times during the instructions for the sacrificial offerings, etc. The disciples would probably not understand Jesus' words outside of that type of context.   In Hosea 7:4, the use of leaven is used in a metaphorical sense, but it is not a verse that most people would look at and understand the scriptural idea that is to be explained by Jesus. There, it says –   “They are all adulterers. Like an oven heated by a baker— He ceases stirring the fire after kneading the dough, Until it is leavened.” Hosea 7:4   Jesus used leaven in a parable in Matthew 13:33. That too would be tough to get metaphorical meaning out of unless the disciples specially asked Him what He was talking about. In Matthew 13:51, Jesus asked the disciples if they understood everything He had spoken to them, but it is questionable if they understood it as He is now relaying.   Their thoughts would be directed to Jesus' words being literal, something Matthew will confirm.   Life application: As you read the Bible, there are thoughts that are presented, such as having no leaven in the house during the time of Passover and Unleavened Bread. It is right to stop and ask why that would be included.   Eventually, when you get to the New Testament, the idea of leaven being a metaphor for sin is explained several times. As this is so, we can know exactly why the Lord instructed the people as He did.   It was an instructional tool to teach us about the nature of sin, how God would deal with it in Christ, and our responsibilities, as well as our position in Christ. Because it is explained in the New Testament, we should go no further with metaphorical applications. Scripture has interpreted Scripture –   “Your glorying is not good. Do you not know that a little leaven leavens the whole lump? 7 Therefore purge out the old leaven, that you may be a new lump, since you truly are unleavened. For indeed Christ, our Passover, was sacrificed for us. 8 Therefore let us keep the feast, not with old leaven, nor with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth.” 1 Corinthians 5:6-8   Look for the meaning of things in the unfolding pages of Scripture. If no explanation is given, then careful thought should be given to why certain things are presented. Don't just make stuff up out of your head.   Instead, let the Bible provide insights into the typology. If it is correct, a panorama of interesting information will arise that will then be consistent throughout the rest of Scripture. If this doesn't happen and things don't fit elsewhere, it means your original idea was not correct.   Be careful and contemplative as you consider what the word is saying.   Lord God, what a great and precious word You have given us. May we handle it carefully and analyze it in hope of finding what You intend for it to say, not what we want it to say. Help us in this endeavor, O God. Amen.  

Thursday, 22 January 2026   Now when His disciples had come to the other side, they had forgotten to take bread. Matthew 16:5   “And His disciples, having come to the beyond, they overlooked to take bread” (CG).   In the previous verse, Jesus rebuked the Pharisees and Sadducees for having sought after a sign. From there, it says He left them and departed. The meaning of where He departed to will be found in the next words, “And His disciples, having come to the beyond.”   In Matthew, it isn't obvious where Jesus is at this time. The reason is that in verse 15:39, it says that Jesus got into a boat and came to the region of Magdala. Nothing is said about His disciples, which is usually the case.   However, Mark specifically notes that they all had traveled together. Therefore, they have gone from the eastern shore of the sea to the borders of Magdala (Dalmanutha in Mark). Jesus talked to the Pharisees and Sadducees in that area. They then went back to the eastern side of the sea. When there, Matthew records, “they overlooked to take bread.”   A new word is seen here, epilanthanomai, to lose out of mind. It is derived from epi, upon, and lanthanó, to escape notice. The sense, then, is a focus on the consequences that arise when one forgets. The word overlook is a suitable match for what the Greek signifies.   Because of this oversight on their part, the disciples will misunderstand what Jesus will next convey to them.   Life application: It is interesting that Matthew did not record if the disciples traveled with Jesus in Matthew 15:39. Nor did he mention if His disciples went with Him in verse 16:4. Because of that, one might question if His disciples came to Him in Magdala in verse 16:5 or if He and His disciples traveled together to the eastern shore. This is unlike Matthew's normal precision concerning Jesus' travels, but it shows that the accounts are dependent on each other to fully understand what is going on. And yet, each is a single whole that gives exactly what is needed to meet the intent of the narrative.   The Bible does this in both testaments. Each main narrative is sufficient for the purpose being conveyed, but there are details that must be determined from other narratives to see the full scope of what actually happened.   A long and detailed example is found between the details of the books of Kings and the books of the Chronicles. They each provide the necessary information to understand the intent of the books, and yet, without having both of them, there seem to be contradictions in the timing of the kings' histories. However, when placed side by side and along with an understanding of the type of dating used by each author, the histories come together to form a complete whole. Along with that, adding in the overlapping historical and prophetic narratives found in other books, an even more detailed understanding of what is being conveyed comes into focus.   This is true with the book of Acts and the epistles as well. Taken together, the timing and details of what occurred at various times are more fully understood. And so, what we have is a collection of books that are independently sufficient for the intended purpose being conveyed, but they are actually all dependent on the whole for the entire panorama of God's redemptive purposes to be fully understood. Without including all sixty-six books, there would be a deficiency in knowing what the ultimate purpose of Scripture is. There would also be an unraveling of being sure of the authenticity of the books.   Therefore, the Bible is like a tapestry that has been perfectly woven together. By pulling out one string, the book would unravel in its perfectly harmonious intent.   This pattern is followed by authors of series today. Each book written by an author is an independent whole, but when details refer forward or back to other books, you can say, “Ah ha! I see why this happened in that other book!” There was no lack in the other book. And yet, there is a synchronization of all of the books that forms a complete panorama of the intent of the author. The difference, however, is that the Bible spans about fifteen hundred years and has about forty human authors.   And yet, it is a perfectly harmonious whole where thousands of years later, people are still finding new insights, almost daily, where it can be said, “Ah ha! I see why this happened in that other book!”   As the majority of the human authors had no idea who the other authors were, having come from different lands and different times, it means that the Bible is either the greatest fluke in human literary history, or it is truly the divinely inspired word of God. By faith, you can choose to believe the latter. That would be the wise course to take.   Lord God, we confidently receive the Bible as a reliable record of Your dealings with humanity as You work to reconcile us to You through the span of history. We know what we possess, and we thank You for it. Be glorified, O God, in our cherishing and careful handling of this precious word. Amen.

Wednesday, 21 January 2026   A wicked and adulterous generation seeks after a sign, and no sign shall be given to it except the sign of the prophet Jonah.” And He left them and departed. Matthew 16:4   “Generation – 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” (CG).   In the previous verse, Jesus noted those who could tell the day would be one of inclemency because of a morning red sky. He then called the Pharisees and Sadducees hypocrites because they knew how to discern the face of the heaven, but the signs of the seasons they could not discern. Having said that, He continues with, “Generation – evil and adulteress – it seeks a sign, and a sign – not it will be given it – if not the sign of Jonah the prophet.”   The words are identical to Matthew 12:39 except that in some manuscripts, the words “the prophet” are not included. To understand the meaning, refer to that commentary. In short, however, the sign of Jonah is the proclamation of Jonah to the Ninevites, “Yet forty days, and Nineveh shall be overthrown!”   Jesus equated those forty days to Israel's offering of Jesus, a day for a year. In their rejection of Him, the temple was destroyed, and the people were exiled in 70AD. To confirm that this is what He was referring to, Peter said this in Acts –   “And with many other words he testified and exhorted them, saying, ‘Be saved from this perverse generation.'” Acts 2:40   The same generation, wicked and adulterous, was described by Peter as skolias, warped, and thus perverse. Peter implored the people to come to Jesus and be saved from what would come upon them. As for Jesus' words to the Pharisees and Sadducees, once He stated them, it says, “And having left them, He departed.”   The meaning is that He got into a boat and left their area.   Life application: The preaching of Jonah is a part of the Old Testament Scriptures. Jesus' words concerning this sign are something that can be read and then compared to literal history.   Though there is debate about the exact timing of Christ's ministry, it is generally accepted that it encompasses the year 30AD. Seeing that the temple was destroyed in 70AD, as any competent scholar will testify, it is a certainty that Jesus' words were a prophecy that can be attested to as true and reliable.   This was to be the sign for the Jews that they missed what was plainly there in front of them. To this day, they fall under the same descriptions given two thousand years ago by Jesus and then Peter.   To become a righteous generation, then, they must repair the breach that they caused. The only way to do this is to receive Jesus as their long-rejected Messiah.   This happens in individual Jews anytime they turn to Christ, but it is the nation, as a whole, that must acknowledge Jesus before they can enter into the New Covenant. Today, it is common for Christians to cite Genesis 12:3 and claim that when Christians do not support Israel, they fall under a curse.   In fact, Ambassador to Israel, Mike Huckabee, did this when speaking to a group of pastors in early December 2025. There is a problem with this thinking. Actually, several. First, the promise was to Abraham. Paul demonstrates in Galatians 3 that only those of faith are counted as the seed of Abraham.   Second is the fact that Israel rejected Jesus. When they did, they were cut off from this fountain of blessing, instead falling under the curses of the law. God cannot spiritually bless those who are under His curse. They must first come out from under the source of that curse, meaning the Law of Moses (see Galatians 3:10).   Third, Christians are saved through faith in Christ, not through accepting or rejecting Israel's place in the world.   It is doctrinally correct that Christians should support Israel and the plan for them, which Scripture lays out concerning their future. However, it is incorrect and a misuse of Scripture to cite verses out of their intended context in order to motivate that support.   Rather, scholars, professors, pastors, preachers, and teachers should properly handle the issue of Israel because it is a type and a picture of individual salvation as much as it is an ongoing and, so far, stormy relationship between God and the people of Israel.   Would it be appropriate to say that we must support a person's present wayward walk because we know that they will someday be saved? The thought is unimaginable. Rather, we should speak against whatever wickedness they hold to and evangelize them in hopes of that day of salvation arriving.   The same is true with Israel. To blindly support a nation that is at odds with God's plan for them, as Jesus has clearly presented in the gospels and as is painstakingly explained in the epistles and Revelation, can only harm, not help, the situation.   Unfortunately, the modern Christian Zionist movement is doing exactly that. So what are we to do? The answer is to stand up boldly and support Israel because God has a plan in motion to bring them back to Himself. However, we are to include in that stand that Israel as a nation is currently unrighteous and at odds with God, and to convey the explicit idea that it is Jesus who will make restoration and righteousness possible.   Anything else, such as supporting Israel's building of another temple and going back to national law observance, is to directly and unambiguously challenge the cross of Jesus Christ as a means to restoration with God. May we never have such a purpose for these people who so desperately need Jesus. Jesus! Israel needs Jesus.   Lord God Almighty, You have set forth a plan for Israel's restoration. You have carefully laid out what is necessary for that to come about. You have given innumerable examples of it in typology and prophecy in their Scriptures. Help us to show them what they need and how to obtain it. Jesus! Help us to show them Jesus. Amen.  

Tuesday, 20 January 2026   and in the morning, ‘It will be foul weather today, for the sky is red and threatening.' Hypocrites! You know how to discern the face of the sky, but you cannot discern the signs of the times. Matthew 16:3   “And 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” (CG).   In the previous verse, Jesus said to the Pharisees and Sadducees that they can tell when the weather is good simply by noticing the red sky at night. He continues, saying, “And early, ‘This day... inclemency!'”   Two new words are seen here. The first is the adverb prói, early. It signifies the time of dawn. The second word is used, cheimón, the rainy season or foul weather. In essence, the person looks out and understands that a stormy day is ahead. As such, the noun inclemency suits perfectly. From the earliest moments of the day, people can walk outside and tell if it will be a stormy day. Jesus gives the reason for this, saying, “for glowering, the heaven, it reddens.”   Another new word, stugnazó, to glower, is seen. The idea is rendering something gloomy. When the sky is red in the morning, it is as if the sky is glowering down on the people, ready to drop rain, hail, etc., rendering their day as gloomy as it appears.   Jesus' words in both verses are pretty much universally understood. The old saying, “Red at night, sailor's delight, red in the morning, sailor's take warning,” has been used in one form or another throughout the people groups of the world.   Each has its own nuances, but it is common for people to speak of the sky in such simple, understandable ways. Because of this, Jesus says, “Hypocrites! Indeed, you know to discern the face of the heaven, and the seasons' signs, not you can.”   The point of His words is that the messianic signs He had performed, along with everything else that pointed to Him in prophecy, were as evident as the color of the sky in telling what was going on.   John the Baptist was prophesied to come as the forerunner of the Messiah. The prophetic timeline in Daniel, of which they would have detailed knowledge, pointed to the coming of the Messiah. The star of Bethlehem was a clear herald of the coming of the Messiah, as evidenced by “the chief priests and scribes” being brought before Herod to confirm the location where He would be born.   Everything in the land was swirling with the hope of the Messiah and the surety of His having come because of the confirming signs and wonders He was accomplishing. And yet, despite this, and much more evidence as well, these men had come to Jesus asking for a sign from heaven.   The only possible meaning of this is that they were willfully ignoring these things, as well as their own Scriptures, to challenge Jesus as they were doing.   Life application: The same attitude found in Israel at the time of Jesus is on full display among the religious elite today. How many Christian scholars, teachers, pastors, and priests see the people of Israel back in the land, exactly as Scripture prophesies, and ignore what is going on?   Many deny that it is the same group of people. Others claim that the church has replaced them, and there is no more plan or purpose for them. Some simply call the situation an aberration that will eventually be dealt with by their enemies, removing all trace of this disobedient nation in the process.   And yet, these same people will gleefully acknowledge that Israel received its just punishment under the law when they were exiled and scattered among the nations. But those prophecies don't end with permanent destruction. Rather, they end with restoration.   Even the epistles proclaim restoration for Israel. But somehow, the mental disconnect severs these deniers from accepting that God could possibly be gracious to them once again. The problem is one found in the heart. No wonder so many teach that grace requires works as proof of salvation! No wonder so many teach that salvation can be lost.   If God can withhold His grace from the people He covenanted with at Sinai, then He can do so with those He covenanted with in Jesus as well. One misunderstanding in God's nature will inexorably lead to more. The world is swimming in a pool of bad theology because we cannot understand the simple word “grace.”   Grace cannot be earned. It is unmerited favor. God's grace comes through faith in Christ for salvation. It comes from God's faithfulness to His covenant-keeping for Israel. We can trust God's grace. It is unconditional, and it will never expire.   Lord God, thank You for the grace that is found in our Lord Jesus Christ. Amen.

Monday, 19 January 2026   He answered and said to them, “When it is evening you say, ‘It will be fair weather, for the sky is red'; Matthew 16:2   “And answering, He said to them, ‘Evening having come, you say, “Good weather!”, for the heaven, it is red'” (CG).   In the previous verse, the Pharisees and Sadducees approached Jesus, asking for a sign from heaven. He now responds to their request, saying, “And answering, He said to them, ‘Evening having come, you say, “Good weather!”   A unique word is seen here, eudia, good weather. It is derived from eu, well or good, and the alternate of Zeus, Dia (the accusative case), the god of the weather. Jesus remarks to them that in the evening, it is normal for people, including the scribes and Pharisees, to walk outside and deduce that good weather is ahead.   The words are colloquial. One might walk out with a wife, a friend, or, when his neighbor is outside, look up and simply say, “Good weather!” That is next followed by Jesus' explanation, as He says, “for the heaven, it is red.”   The clause contains another new word, purrazó, to be red or, intransitively, to redden. The word is only found in this verse and the next. It is derived from purrhos, fire-like, and thus red. Jesus' words are axiomatic. People observe the sky and understand its regular patterns.   Life application: In Florida, when the wind may start racing from the south during winter, there is a ton of moisture and heat being drawn up from the tropics. This warm (or even hot) muggy air tells the locals that a cold front is on its way.   As the front nears, the wind turns to a west breeze. For those who surf, they start waxing their surfboards. Eventually, the wind switches to the north, and a line of often very heavy rain will come rushing through.   That is the same moisture that was being drawn up from the south. It is now being returned to the people, often with violent thunder, lightning accompanying it as the cold air meets the tropical air.   Very quickly, the temperatures begin to drop, the waves build, the surfers surf, and the bays that are along the Gulf Coast between the islands and the mainland will drop many feet in level, sometimes so much that fish are left lying on the bay's bed, flopping around, waiting to be picked up by the thousands.   People know these things will come about, and they anticipate the changes coming simply because they understand the obvious nature of what is occurring. At such times, the bays can be so drained that one could walk across them without it getting more than knee deep.   This can all happen in a few hours. It is how the Red Sea passage is described in Exodus 14, where a strong east wind blew all that night.   Anyone who thinks the story is implausible has never seen the events in Florida at times as described above. Wind can be a strong force in drying out deep bodies of water.   Believe the Bible. It is reliable.   Lord God, we know that You can do all things, including drying out the sea for Israel to pass through it on foot. You even told us how You did it. Help us in our times of unbelief about things that we don't have an explanation for. Be with us in our times of weakness and doubt. Amen.

Sunday, 18 January 2026   Then the Pharisees and Sadducees came, and testing Him asked that He would show them a sign from heaven. Matthew 16:1   “And having approached, the Pharisees and Sadducees, testing, they queried Him to show them a sign from heaven” (CG).   The previous verse closed out Chapter 15. Matthew 16 begins with, “And having approached, the Pharisees and Sadducees.”   It is similar to the two groups who approached Jesus to open Matthew 15 –   “Then they came to Jesus from Jerusalem, scribes and Pharisees, saying...”   “And having approached, the Pharisees and Sadducees...”   Their presence is consistently presented as antagonistic and challenging. Each time they show up, it is certain that a dispute of some sort is ahead. Jesus, understanding this, is always ready to stand against their challenges. This time, they have come “testing.”   In other words, they may have just heard of Jesus' miracle of feeding the four thousand and are suspicious about how He did it. They may suppose He had gone to the area a few days earlier and dug underground bunkers, filling them with enough bread to feed an army. How else could such a thing have transpired?   As such, they are testing Him, looking for a validation that He can really make the miraculous come about. Therefore, “they queried Him to display to them a sign from heaven.”   A new word is seen here, epideiknumi, to display. It is derived from epi, upon, and deiknumi, to show. Thus, it literally would be to “upon-show.” The word is found only seven times. Reading the context of those seven uses, one can see that “display” gives the proper sense.   Unfortunately, pretty much every translation punts and says “show,” the same translation as deiknumi. Thus, the reader will never know that a more poignant thought is being conveyed. They are asking for an actual display of a sign, as if Jesus could hold it in His hands, put it on like a garment, or set it before them as a piece of heavenly evidence.   This is the second time they have asked for something like this –   “Then, they answered, some of the scribes and Pharisees, saying, “Teacher, we desire to see a sign from You.” Matthew 12:38   “And having approached the Pharisees and Sadducees, testing, they queried Him to show them a sign from heaven.” Matthew 16:1   Apparently, Jesus doing a sign has been elevated to Jesus displaying a sign from heaven. If their request is, in fact, based on having heard about the feeding of the multitudes, they have gone from wanting a miraculous sign from Jesus to a magnitude greater, demanding one from heaven.   Elisha had multiplied bread in 2 Kings 4. Being an account in their Scriptures, it was considered a divinely sourced miracle. As such, and as the claim is that Jesus did this, they now want something greater, perhaps fire from heaven.   Life application: People want more than the written word. It is as if the masses have an insatiable hunger to have proof that God is God and that He is as He claims. Paul speaks of this in 1 Corinthians 1 –   “Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? 21 For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. 22 For Jews request a sign, and Greeks seek after wisdom; 23 but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, 24 but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. 25 Because the foolishness of God is wiser than men, and the weakness of God is stronger than men.” 1 Corinthians 1:20-25   Perfectly understanding the question of the Pharisees and Sadducees, because he was a Pharisee, Paul says that Jews request a sign. Having lived and evangelized among the nations, Paul also fully understood the Greek mind, always seeking after wisdom.   Such people want proof of what they have been told. There is nothing wrong with thinking things through, but it is an entirely different level when God says XX, and we demand that He prove XX. Who are we to question God?   Rather, if we read the Bible and understand that it answers to the needs of humanity, we should then, by faith, accept God's word and, by faith, acknowledge what it says about Jesus, the gospel, and our eternal hope.   To many people, videos about dreams, books about coming back from the dead, and attending churches with supposed miraculous events are what life in Christ is about. But those things are opposed to life in Christ.   God is pleased with faith in His faithless people. So even a little bit will do. Have faith and be pleasing to God.   O God, may Your word be enough to guide our hearts and minds. Help us to faithfully follow You and trust in Your word and the promises found in it. May we not seek or demand that which is contrary to faith. Help us to have this attitude, O God. Amen.  

Exploring the Connection Between Matthew 15 and Ezra For BibleInTen.com - By DH, 17th January 2026 Welcome back to Bible in Ten!     Today, we have another bonus episode as our daily commentary from the Superior Word closes out Matthew Chapter 15. 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 concluded our walk through Matthew 15, we'll now look at its fascinating counterpart: Book 15 of the Old Testament-Ezra. Please do check the last episode to see how Chapter 15 of Matthew gives a picture of what is going on in the world from the time Jesus fulfilled the law until the rapture. The verses, though literally occurring at the time of Jesus, point to truths after the completion of Jesus' ministry. Authority from Jerusalem  Matthew 15 opens with scribes and Pharisees coming from Jerusalem to challenge Jesus. Jerusalem represents authority still bound to Sinai. Ezra came from Babylon to Jerusalem as a scribe skilled in the Law of Moses. That was necessary then. But Matthew 15 shows what happens after the Law has been fulfilled. The authority remains -  but the life is gone. Paul explains this tension in Galatians: “Jerusalem which now is… is in bondage with her children.” The challenge to Jesus does not come from pagans -   but from Law-bound religion. 2. Tradition Replacing God's Word  In verses 2 through 9,  Jesus exposes the condition of Israel. They honor God with lips, but their hearts are far away. Ezra saw the same problem. Israel had returned from exile. The Temple was rebuilt. But the heart problem remained. Ezra tore his garments and confessed: “After all that has come upon us… should we again break Your commandments?” External obedience never cured internal rebellion. Matthew 15 shows that the problem has hardened. 3. Where Defilement Truly Comes From  Jesus says: “What goes into the mouth does not defile a man, but what comes out of it.” This is more than food. It is proclamation. Israel refuses to confess Jesus. Paul later explains: “If you confess with your mouth the Lord Jesus and believe in your heart… you will be saved.” Defilement is not ritual failure. It is rejecting the Rock. Ezra spoke of a land defiled by peoples and practices. Jesus reveals the deeper truth - defilement flows from the heart outward. 4. Blind Leaders and Separation  Jesus then says something severe: “Let them alone.” Blind leaders. Blind followers. Ezra enforced physical separation. Jesus declares spiritual separation. Same judgment. Different stage of history. The Law has reached its limit. 5. A Turn Toward the Gentiles  Verse 21 is pivotal. Jesus goes out from there to Tyre and Sidon. Ezra's restoration preserved Israel. Jesus now expands the promise. Tyre means Rock. Sidon means Fishery and fish relates to increase. Israel abandoned their Rock. The nations who receive Him will increase. A Canaanite woman approaches - humbled, persistent, faithful. Ezra allowed Gentiles who separated from uncleanness to join Israel. Jesus reveals the heart of that principle. Faith, not bloodline, is the door. 6. Bread, Crumbs, and Faith Jesus speaks of children's bread. The woman doesn't argue. She trusts. “Even the crumbs are enough.” This is not rebellion against Israel. It is trust in Israel's Messiah. Ezra guarded the holy vessels carefully. Jesus shows that grace is not diminished by sharing. Faith gathers what Law could only preserve. 7. The Mountain and the Multitudes  Jesus ascends a mountain near the Sea of Galilee - Liberty. A great gathering forms. Ezra gathered Israel to restore covenant order. Jesus gathers the nations under Himself. Broken people come. They are healed. And Matthew records something unique: “They glorified the God of Israel.” The Gentiles now do what Israel was called to do. Paul later says: “That the Gentiles might glorify God for His mercy.” 8. Bread, Fulness, and Preservation  The feeding of the four thousand follows. Three days. Divine fullness. Seven loaves. Spiritual completeness. Four thousand - the world number. Ezra preserved what was holy by careful accounting. Jesus preserves what is holy by abundance. Seven large baskets remain. Nothing is lost. The fullness of the Gentiles comes in while Israel remains partially blinded. 9. Toward the Tower of God The chapter ends with a quiet note. Jesus goes to Magdala - Migdal-El, the Tower of God. Not Babel. Not the tower of man. Ezra ended with restored order. Matthew 15 points toward final deliverance. Ezra shows us what faithfulness under the Law looked like. Matthew 15 shows us what happens when grace takes the field. The Rock rejected by Israel becomes the foundation of the nations. CONCLUSION Ezra supports the typological interpretation of Matthew 15 because it provides the historical “control text” that shows Matthew follows an existing biblical pattern.    The reason Ezra confirms the typological reading of Matthew 15 is that Ezra provides the final Old Covenant pattern.   Matthew typologically provides the New Covenant pattern. In Ezra, Israel is restored to the land, the Law is fully reinstated, scribal authority is established, separation is enforced, and a remnant is preserved - yet the heart problem remains unresolved. Matthew 15 follows that same sequence in order: authority from Jerusalem, Law elevated through tradition, defilement exposed, separation declared, a preserved remnant, and then a movement beyond Israel to the Gentiles. The difference is that what Ezra preserves under the Law, Jesus resolves through Himself. Because Matthew follows Ezra's structure rather than inventing a new one, the typology is not imaginative - it is controlled, historical, and intentional. Matthew 15 is not merely a series of confrontations, healings, and feedings, nor is it simply a lesson about religious hypocrisy or personal faith, as it is often reduced to in casual teaching. Rather, it is also a picture of what is going on in the world from the time Jesus fulfilled the law until the rapture. What Ezra records historically - Israel restored under the Law, preserved through separation, yet still bound by the limitations of Sinai - Jesus reveals prophetically. Matthew 15 walks through that same reality step by step: Jerusalem-based authority bound to tradition, a people near in speech but distant in heart, blindness leading blindness, separation declared, and then a decisive movement outward to the nations. Ezra preserves a remnant under the Law. Jesus gathers a people by grace. Ezra safeguards holiness through consolidation and exclusion. Jesus reveals holiness through mercy, healing, and abundance. Seen together, these chapters show that Matthew 15 is not simply about what happened on a particular day in Galilee, but about what God has been doing in redemptive history from the close of the Old Covenant to the fullness of the New. It is the Law reaching its limit and Christ stepping into that space - not to abolish what came before, but to fulfill it. Matthew 15, read through Ezra, becomes a sweeping retelling of Israel's restoration, its partial blindness, the inclusion of the Gentiles, and the preservation of God's people - all centered on the person of Jesus Christ, the true Rock, the Bread of Life, and the Lord of the harvest. Lord God, we thank You for Your word - holy, faithful, and true. We confess that it is easy to handle Scripture carelessly, to bend it toward our own ideas, or to use it as a tool rather than receive it as a gift. Guard our hearts from pride. Guard us from turning truth into tradition and obedience into self-righteousness. Teach us to read Your word with reverence, to see Christ where You have revealed Him, and to submit ourselves to what You have spoken. May Your grace reach deeper than our habits, deeper than our defenses, and deeper than our fears. And may our lives reflect not just knowledge of Your law, but the transforming mercy found in Jesus Christ our Lord. To Your glory alone. Amen.   Before we close this episode, we want to share something very simple and very personal. The following song was made up and sung by our Gracie when she could barely speak. She created the words herself and sang it from her heart. It's hard to understand in places, and it's certainly not theologically precise - but that's actually part of why it feels so fitting here. In Matthew 15, Jesus reminds us that what truly matters is not polished words, tradition, or perfect expression, but the heart. This little song isn't about getting everything right; it's about love, trust, and a heart turned toward Jesus. So we'll let it stand just as it is - imperfect, sincere, and honest - a small reminder that faith begins in the heart even before it can be explained. >>>> Grace sings “I love you Jesus” >>>> 

Saturday, 17 January 2026   And He sent away the multitude, got into the boat, and came to the region of Magdala. Matthew 15:39   Note: You can listen to today's commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)   You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).   “And having dismissed the crowds, He in-stepped into the boat, and He came to the borders of Magdala” (CG).   In the previous verse, it was noted that there were four thousand men, besides women and children, who comprised the multitudes Jesus fed. With that portion of the narrative complete, and to close out the chapter, Matthew next notes, “And having dismissed the crowds, He in-stepped into the boat.”   They have been on the eastern side of the Sea of Galilee. With this cycle of attending to a Gentile woman in the allotments of Tyre and Sidon noted, followed by a time in the Gentile-led eastern regions near the Decapolis completed, He got into a boat, “and He came to the borders of Magdala.”   This is a location not named this way anywhere else in Scripture. Some manuscripts note the location as Magadan, meaning Megiddo, but that is incorrect based on Matthew 16:5, which notes they are still in the region of the lake. Rather, the town Magdala in Hebrew is Migdal-el, Tower of God, a city of Naphtali recorded in Joshua 19:38.   This is also known as Al-Majdal (Mejdel) on the western shore of the Sea of Galilee, north of Tiberias. Mark 8:10 notes that when they got in the boat, they came to the allotments of Dalmanutha. Saying it this way, there is no contradiction to be found. Just as Jesus went to the “allotments” of Tyre and Sidon, meaning the surrounding areas, in Matthew 15:21, so they went to Magdala in the allotments, meaning the surrounding areas, of Dalmanutha.   Life application: Chapter 15 of Matthew gives a picture of what is going on in the world from the time Jesus fulfilled the law until the rapture. The verses, though literally occurring at the time of Jesus, point to truths after the completion of Jesus' ministry. The New Covenant is now what God is doing in the world. Israel as a whole, however, rejected that.   Though they no longer observe the Law of Moses, they remain bound to it. During this dispensation, they are spiritually led by rabbis, both in their writings in the Talmud as well as in their cultural and religious life.   These are reflected by the scribes and Pharisees who came from Jerusalem (verse 1) to challenge Jesus. Paul explains in Galatians 4:21-31 that the earthly Jerusalem reflects them and their teaching. The main point for now says –   “But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, 24 which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— 25 for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— 26 but the Jerusalem above is free, which is the mother of us all.” Galatians 4:23-26   In verses 2-9, Jesus explains the state of Israel at this time, living by the laws of men rather than by the law of God. After the introduction of the New Covenant, the law of God is not the Law of Moses. Rather, that is fulfilled.   At this time, religious Israel draws near to the Lord with their lips, but their hearts, because of their rejection of Jesus, are far away from Him.   In verse 11, Jesus stated that what goes into the mouth does not defile. Rather, what comes out of it does. Though that was a truth concerning the traditions of these elders, it is a truth that is spiritually seen in Israel to this day. They refuse to proclaim Jesus.   This is their defilement. But what does Paul say concerning this? In Romans 10, he says –   “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, “Whoever believes on Him will not be put to shame.” 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For “whoever calls on the name of the Lord shall be saved.” Romans 10:8-13   The only thing that can cleanse a person from sin is Jesus. Anything else, meaning any other proclamation, defiles that person. As such, Jesus says in verse 14 to let them alone. They are blind leaders of the blind, and both will fall into a pit.   In verse 15, Jesus reexplained to dull Peter (later, the Apostle to the Jews) the matter of the heart and what it is that causes defilement. While Israel remains in their state of defilement because of their oral proclamations, something else takes place. This is seen in verse 21, where Jesus “went out from there,” meaning from the Jewish people to the allotments of Tyre and Sidon, a Gentile area.   Tyre (Hebrew: Tsor) signifies Rock. While Israel abandoned their Rock, the Gentiles received Him. That this is speaking of Christ is seen, for example, in Deuteronomy 32:32, where it says, “For their rock is not like our Rock.” There are those who are confident in their rock (tsur), and yet their rock is not the Lord who is the Rock (tsur).   Sidon (Hebrew: Tsidon) signifies Fishery. It is a place for catching fish. Everyone is like a fish. When Jesus said to Simon and Andrew that they would be fishers of men, He meant that men are like fish to be caught.   While in this area (verse 22), a Canaanite woman came to Jesus and begged for compassion for her demon-possessed daughter. Canaan signifies Humbled, Humiliated, or even Subdued. She pictures those of faith who have humbled themselves before the word of Christ.   The issue is the daughter. In Scripture, a son or a daughter is representative of the state of something. A “son of death,” for example, is a person deserving of death. That is his state. A daughter, in this case, is the state of a group of people, such as “daughter of Jerusalem,” “daughter of Tarshish,” etc. What is the state of the Daughter of the Humbled who are also Gentiles?   Jesus said in verse 24 that He had come “if not to the sheep, the ‘having been lost' – House Israel.” Despite there being a New Covenant, with whom was that covenant made? The answer is found in both Jeremiah and Hebrews –   “Behold, the days are coming, says the Lord, when I will make a new covenant with the house of Israel and with the house of Judah.” Jeremiah 31:31   The early church did not understand that the word was to go to the Gentiles. That is a major subject found in Acts. It is representative of the disciples' comments found previously in verse 23 when they told Jesus to dismiss her.   It literally took an act of God to get them to see that the New Covenant included Gentiles, first with the Ethiopian eunuch and then the house of Cornelius. Jesus' calling, though, to redeem the House of Judah and Israel, is inclusive of the Gentiles of faith, as seen in this account. It is something prophesied in Isaiah 49:6, but which is revealed in typology here.   The woman was told that it wasn't “good to take the children's bread and cast to the puppies.” In the Bible, dogs represent Gentiles. That is seen in the Caleb series of sermons. Caleb, kalev, is from kelev, dog. It is also seen in the account of Gideon and his men, who lapped like dogs, a typological picture dealing with the Gentiles.   The woman didn't argue Jesus' point. Instead, she noted that “even the puppies – he eats from the crumbs, the ‘falling from their master's table.” Jesus thus remarked concerning her great faith, something evidenced in the Gentile world. At that time, it noted the child was cured. Salvation, in fact, is also directed to the Gentiles. They are brought into the commonwealth of Israel (Ephesians 2:12).   From there, verse 29 said of Jesus that “He went near the Sea of the Galilee, and having ascended to the mountain, He sat there.” The Galilee has previously been explained as “the Liberty.” It is a picture of freedom from sin. As sin stems from a violation of law, it ultimately signifies freedom from law.   A mountain in the Bible represents a lot of something gathered. In typology, it is synonymous with a large but centralized group of people. Though it is only stated in Mark, the last area noted was the Decapolis, a Gentile controlled area.   Thus, this is typologically referring to a large but centralized group (meaning under Jesus) of Gentile people. The Canaanite woman already established that, but this is an extension of the thought, explaining the result of the dispensation of the Gentiles. In other words, “What will happen in the world once it is established that Gentiles are to be included in the New Covenant?”   In verses 30 and 31, multitudes came to Jesus for healing, so many that they were strewn about Him. It is reflective of the broken Gentile world coming to Christ for healing and salvation. As many came, He healed them so that “they glorified the God of Israel.”   As noted at that time, the term is unique in the New Testament. It suggested the presence of Gentiles on the mountain, but it typologically asserts this fact. Paul's ministry literally shouts out the parallel to this thought in Matthew –   “Now God worked unusual miracles by the hands of Paul, 12 so that even handkerchiefs or aprons were brought from his body to the sick, and the diseases left them and the evil spirits went out of them.” Acts 19:11, 12   Was the God of Israel glorified through this? The answer is found in Romans –   “Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, 9 and that the Gentiles might glorify God for His mercy, as it is written: ‘For this reason I will confess to You among the Gentiles, And sing to Your name.'” Romans 15:8, 9   And...   “For I will not dare to speak of any of those things which Christ has not accomplished through me, in word and deed, to make the Gentiles obedient— 19 in mighty signs and wonders, by the power of the Spirit of God, so that from Jerusalem and round about to Illyricum I have fully preached the gospel of Christ.” Romans 15:18, 19   In verses 32-38, the feeding of the four thousand is recorded. Jesus said they had been with Him three days. In Scripture, three “stands for that which is solid, real, substantial, complete, and entire. ... Hence the number three points us to what is real, essential, perfect, substantial, complete, and Divine.” Bullinger   The time these people have been with Jesus speaks of a divine fullness, something reflected in Romans 11:25, “that blindness in part has happened to Israel until the fullness of the Gentiles has come in.” It goes right back to the state of Israel, noted in Matthew 15:14, where the blind are leading the blind.   While Israel is blinded, the blind of the Gentiles (Matthew 15:31) are brought to sight. The miracle of the bread (think of Jesus, the Bread of Life) and fish (a word which signifies “increase” in Hebrew) speaks of the immense harvest. There were seven loaves, the number of spiritual perfection, and a few tiddlers. However, they were enough to feed the multitude of four thousand. The number is a product of four and tens.   Four is the number of material creation, the world number. It speaks of the entirety of the world hearing the gospel, just as Jesus said it would. Ten is the number where nothing is wanting, and the whole cycle is complete. The entire world of the Gentiles will be evangelized before the end comes.   To demonstrate the immense harvest that will be realized in the church age, the baskets of fragments were collected, totaling seven large baskets. Notice the difference from the feeding of the five thousand –   “And they ate all, and they gorged, and they lifted the superabounding pieces – twelve handbaskets full. 21And those eating, they were about five thousand men, besides women and children.”   “And they ate all, and they gorged, and the superabounding of the fragments they lifted – seven hampers full. 38And those eating, they were four thousand men, besides women and children.”   Whereas a remnant of the twelve tribes of Israel represented by the twelve small handbaskets (Greek: kophinos) was collected, there will be an immense harvest of the seven churches (as defined in Revelation 2 & 3), represented by the seven large hampers (Greek: spuris).   The chapter ended with a location only mentioned here in Scripture, saying of Jesus, “And having dismissed the crowds, He in-stepped into the boat, and He came to the borders of Magdala.”   The town Magdala in Hebrew is Migdal-el, Tower of God, a city of Naphtali recorded in Joshua 19:38. Migdal El is contrasted to the tower of man, meaning Babel and all that accompanies her. Thus, this is implicitly a picture of the ending of the church age, where believers are delivered from the Babylon of the end times recorded in Revelation.   To understand why these conclusions have been made, one should refer to the descriptions of these locations found in the Old Testament sermons given by the Superior Word. Each location, number, or other reference has been drawn from the information already recorded there. Thus, the typology is not new. It has already been seen and has been reused without change, confirming that this analysis of Matthew 15 is sound.   Lord God, Your word is beyond amazing. It is a lifeline for the soul caught in despair. It is a treasure for the seeker of riches. It is a guide for the path of our lives. And Lord, it is so much more. It is so glorious to enter into its pages and find rest for our souls in the Person of Jesus Christ, our Lord. Thank You for this precious word. Amen. Matthew 15   15 Then they came to Jesus from Jerusalem, scribes and Pharisees, saying, 2“Through what – Your disciples, they sidestep the tradition of the elders? For they wash not their hands when they may eat bread.”   3And answering, He said, to them, “Through what – also you, you sidestep the ‘God's commandment' through your tradition? 4For God, He enjoined, saying, ‘You honor your father and your mother,' and the ‘disparaging father or mother,' death – he expires!' 5And you, you say, ‘Whoever, he should say to father or mother, “Gift – whatever if from me you should benefit.”' 6And no, not he should honor his father or his mother. And you invalidated God's commandment through your tradition. 7Hypocrites! Well, Isaiah, he prophesied concerning you, saying,   8‘He neared Me, this people – the mouth, And the lips – he honors Me, And their heart, it distances far from Me. 9And vainly they revere Me,  Teaching instructions – men's injunctions.'”   10And having summoned the crowd, He said to them, “You hear and comprehend! 11Not the ‘entering into the mouth' it profanes the man, but the ‘proceeding from the mouth,' this, it profanes the man.”   12Then His disciples, having come near, they said to Him, “You have known that the Pharisees, having heard the saying, they stumbled!” 13And having answered, He said, “Every planting that not He planted, My heavenly Father, it will be uprooted. 14You leave them! They are blind, blind-conductors. And blind, if they should conduct, both – they will fall into a pit.”   15And Peter, having answered, he said to Him, “You expound to us this parable.”   16And Jesus, He said, “And yet, you, you are unintelligent! 17Not yet you grasp that all, the ‘entering into the mouth,' into the stomach it contains, and into the john it ejects? 18And those proceeding from the mouth, it comes from the heart, and those, it commonizes the man. 19For from the heart, they come: evil meanderings, murders, adulteries, harlotries, thefts, false-witnessings, blasphemies. 20These, they are, the ‘defiling the man,' but to eat with unwashed hands, not it defiles the man.”   21And having departed thence, Jesus, He withdrew to the allotments – Tyre and Sidon. 22And you behold! A Canaanite woman from those same borders, having come, she cried to Him, saying, “You compassionate me, Lord, Son of David! My daughter, she is demon possessed-badly.”   23And He answered not a word.   And having approached, His disciples, they entreated Him, saying, “You dismiss her! For she cries after us.”   24And answering, He said, “Not, I was sent, if not to the sheep, the ‘having been lost' – House Israel.”   25And having come, she worshipped Him, saying, “Lord, You rush-relieve me!”   26And answering, He said, “It is not good to take the children's bread and cast to the puppies.”   27And she said, “Yes, Lord. And even the puppies – he eats from the crumbs, the ‘falling from their master's table.'”   28Then, Jesus answering, He said to her, “O! Woman, your faith is great! It become to you as you determine.” And she's cured, her daughter, from that hour.   29And having departed thence, Jesus, He went near the Sea of the Galilee, and having ascended to the mountain, He sat there. 30And they came to Him, great crowds, having with them lame, cripples, blind, mutes, and others – many, and they strewed them near Jesus' feet, and He healed them. 31So too, the crowds marveled, seeing mutes speaking, cripples healthy, lame walking, and blind seeing, and they glorified the God of Israel.   32And Jesus, having summoned His disciples, He said, “I gut-wrench upon the crowd because already three days they bivouac with Me, and naught they have that they may eat. And I wish not to dismiss them unfed, not lest they should collapse in the way.”   33And the disciples, they say to Him, “Whence to us in solitude – loaves so many as to gorge a crowd so vast?”   34And He says to them, Jesus, “How many loaves do you have?”   And they said, “Seven, and a few tiddlers.”   35And He ordered the crowds to sit upon the ground. 36And having taken the seven loaves and the fish, and having thanked, He broke, and He gave to His disciples, and the disciples to the crowd. 37And they ate, all, and they gorged, and the superabounding of the fragments they lifted – seven hampers full. 38And those eating, they were four thousand men, besides women and children. 39And having dismissed the crowds, He in-stepped into the boat, and He came to the borders of Magdala.

Friday, 16 January 2026   Now those who ate were four thousand men, besides women and children. Matthew 15:38   “And those eating, they were four thousand men, besides women and children” (CG).   In the previous verse, the multitudes ate, and yet, after the meal, the disciples took up seven hampers full of leftovers. With that stated, Matthew next reveals the size of the crowd, saying, “And those eating, they were four thousand men.”   It is a new word, tetrakischilioi, four thousand. It is derived from tessares, four, and chilioi, a thousand. Thus, it is four times a thousand, or simply four thousand. The number is derived from four and tens.   In the Bible, four, according to Bullinger, “always has reference to all that is created. It is emphatically the number of Creation; of man in his relation to the world as created; while six is the number of man in his opposition to and independence of God. It is the number of things that have a beginning, of things that are made, of material things, and matter itself. It is the number of material completeness. Hence it is the world number, and especially the ‘city' number.”   Ten “is one of the perfect numbers, and signifies the perfection of Divine order, commencing, as it does, an altogether new series of numbers. The first decade is the representative of the whole numeral system, and originates the system of calculation called ‘decimals,' because the whole system of numeration consists of so many tens, of which the first is a type of the whole. Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.”   Of this number of men, Matthew adds, “besides women and children.” If one were to figure each man had a wife and two children, the crowd would have been about sixteen thousand. It is impossible to know if there were this many, more, or fewer, but it is a good estimation of those who were fed.   Life application: As the chapter is winding down, take time to think about all that has been going on. God is giving us information in the things Jesus does, the places He goes to, etc. There is the surface text, which is given to provide a literal historical account of what occurred. There is normally an underlying pictorial or typological story or truth being conveyed.   At times, there will be a prophetic application. And finally, there is usually a moral application to be considered. These will not always be included in every chapter, but they will be seen throughout the Bible for one who is attentive to what is being said.   And more, these four ways of viewing Scripture will often overlap. The main thing is to be careful not to insert information into the text. Rather, it is to be drawn out based on a reliable reading and understanding of the overall tenor of Scripture.   As an example, within twenty-four hours of having typed this commentary, a pastor was in the news saying that Jesus must have been “super gay” because He was always around twelve men. Not only is this an unfaithful reading of the life of Jesus, inserting a homosexual agenda into Scripture, but it is also a morally perverse statement.   The person teaching this will be held accountable for his blasphemous remarks. He thinks he is scoring points with a congregation, but what he is actually doing is storing up wrath in His day of condemnation.   Be careful to never take your own ideas about what a passage is saying and apply them to the word. The Bible is not about any one of us, what we hope for, or how we can manipulate it for some perceived profit. It is a holy word given to us by God to understand what He has done and is doing in redemptive history. Above all, it is a book pointing to His work in and through Jesus Christ. Be sure to always look at it from this perspective.   Lord God, it is terrible how people treat Your word, shame Your glory, and bring reproach upon themselves as they tear apart Your precious word. We know they will be dealt with, but it is troubling to us at this time. Help us to never bring discredit upon Your glorious name, but rather exalt You at all times. May it be so, to Your glory. Amen.

Thursday, 15 January 2026   So they all ate and were filled, and they took up seven large baskets full of the fragments that were left. Matthew 15:37   “And they ate, all, and they gorged, and the superabounding of the fragments they lifted – seven hampers full” (CG).   In the previous verse, Jesus took the loaves and fish, gave thanks, and broke them. He then gave them to the disciples who, in turn, passed them to the crowds. Of this event, it next says, “And they ate, all.”   It was noted in verse 30 that there were “great crowds.” Even without yet knowing the number, for all of them to have eaten, it means there would have had to have been a very large grocery store of bread and fish. And yet, all that was available were the seven loaves and a few fish.   Like the feeding of the five thousand, this is an assured miracle. Attempts to downplay it, as liberal scholars attempt to do, prove they have a purposeful agenda to deny the miraculous. And more, not only did they all eat, but it next says, “and they gorged.”   They didn't just eat, but they ate until they were fully satisfied. This note is important because they could have symbolically taken the loaves and fish and broken off a teeny weeny, eensy weensy, speck of food for each person as a gesture of thanks. It would be akin to our modern Lord's Supper, where a small piece of bread is taken by each person. But no, that wasn't the case.   Rather, they all ate, and they all were gorged. But even more incredible are the next words, “and the superabounding of the fragments they lifted – seven hampers full.”   Here is a new word, spuris. This is a large basket. In fact, a spuris was used in Acts 9:25 to secretly lower Paul down the wall of Damascus so that he could escape. It is unknown how big these baskets were, but they were quite large. The point then is that an immense amount of food was left over after the crowds had gorged themselves.   As an important side point, notice the very poor nature of the translation of these two verses:   And they did all eat, and were filled: and they took up of the fragments [kophinos] that remained twelve baskets full. Matthew 14:20   And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets [spuris] full. Matthew 15:37   The King James Version translated the two words, kophinos and spuris, with the same word. How can anyone rightly understand what is being conveyed without knowing that different things are being described? Without going to the original texts, people who have read the KJV wouldn't have an inkling about the wonderful things God is conveying to us in His word.   Life application: Imagine the marvel of sitting on the mountain with Jesus and being so hungry that you think you will pass out as you start home. There are no stores around, everybody around you has eaten, and there are no wagons of food with Jesus and His disciples.   Now imagine that Jesus receives enough bread for a ceremonial thank offering to God. You are reminded that the world doesn't revolve around you. Jesus has been tending to the people for three days with hardly any time out of the public view. And here He is, once again, tending to the people by teaching them that thanks to God is the most important thing of all.   As Jesus gives thanks, something seems to happen, something you know is unimaginable, and yet, you don't know what it is. But there seems to be a sense of multiplication in the air? The anticipation of something unexpected arises. And then, suddenly, the disciples begin to pass out bread to everyone.   In fact, the hands of every person who reaches out are filled, even to the point that there is no way they could finish what they have been handed. No truck has pulled up, and there were no underground storage facilities opened. Rather, there was a loaf in the hand of the disciple, and when he handed it to a person, there was... another loaf in his hand.   This went on throughout the entire body of people. What is going on here?   Have you ever felt that Jesus' grace and mercy will never extend to someone like you? Or have you ever thought that you have worn out any grace that you once received when you called on Jesus? The word tells us that it will never happen. No matter how fallen you are or how far you fall, when you reach out to Jesus, the supply of His tender mercies will continue to satisfy.   Now think of the magnitude of this aspect of Christ. He has been saving the worst of offenders for two thousand years. What did Paul say –   “This is a faithful saying and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief. 16 However, for this reason I obtained mercy, that in me first Jesus Christ might show all longsuffering, as a pattern to those who are going to believe on Him for everlasting life. 17 Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen.” 1 Timothy 1:15-17   At the earliest point in church history, Paul was so bad that he thought he was the worst of all offenders. Since then, billions of “worst offenders” have been brought into a restored relationship with God because of Jesus. And what did Paul say the purpose of that is? It is to the honor and glory... of God!   He saves us because He is merciful and gracious, and He wants us to know this and consider it for all eternity. Jesus is the Bread of Life. He is an inexhaustible source of life. Never make the error that your sin is so great that God has removed you from His list of the redeemed. Your sin is not greater than His goodness as found in Jesus Christ. No way, José.   Lord God Almighty, You are great and greatly to be praised. All glory, honor, and majesty belong to You, forever and ever. Amen.

Wednesday, 14 January 2026   And He took the seven loaves and the fish and gave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude. Matthew 15:36   “And having taken the seven loaves and the fish, and having thanked, He broke, and He gave to His disciples, and the disciples to the crowd” (CG).   In the previous verse, Jesus ordered the crowds to sit upon the ground. That continues now, saying, “And having taken the seven loaves and the fish, and having thanked.”   As noted in the verse 34 commentary, the word ichthus, fish, is now used instead of ichthudion, tiddler. What was seen as insignificant by the disciples is acknowledged to be sufficient when Jesus receives it from their hands.   Also, a new word, eucharisteó, to give thanks or be thankful, is seen here. That is the basis for eucharistia, thankfulness, found first in Acts 24:3. These words are the etymological root group for our word eucharist, thankfulness.   Jesus was careful to set the example for those in attendance, ensuring the continued practice of giving thanks for the abundance God provides. After giving thanks, it says, “He broke, and He gave to His disciples.”   Considering that it was seven loaves and a few fish, giving it to the disciples already tells us that multiplication had taken place. Even if it were only the twelve, there wouldn't be enough for each to have a full portion. And yet, they received something from Jesus' hand. And more, the verse finishes with, “and the disciples to the crowd.”   Despite having done this in the recent past, the sensation of walking around vast multitudes of people, handing out bread without diminishing the amount you started with, must have been beyond exhilarating.   Even today, in a world where stores are filled with food, to see that accomplished would not fail to cause the one handing out the food to be utterly astonished at what was occurring.   Life application: Think of what happened, now for the second time, as these men handed out the food to the people. Now consider it in relation to the salvation provided by Jesus as well as the truths found in the pages of Scripture.   Jesus' atonement was effectual not just for a few first-century Jews on the day of Pentecost. Rather, His salvation extended throughout much of the Roman Empire as recorded in the Bible. But since the completion of the Bible, it has continued to save people around the entire planet, and for a period that is now over two thousand years in duration.   There is an unlimited amount of salvation being passed out to the people of God. Indeed, if every person on the planet heard and received the message, every single one of them would be included in His salvation.   Likewise, the Bible has been feeding people for thousands of years. Even before it was completed, people were relying on it for their light, food, and understanding of God. But think of it! Since it was completed two thousand years ago, people are still, even day by day, discovering new patterns and hidden treasures in the word.   These things should give us complete confidence that God is in control and that we are being safely and assuredly carried along in our lives to a final, good destination. Living in a fallen world means troubles, uncomfortable times, pains, sadness, and loss.   None of us is getting out of here alive unless the Lord comes during our lifetime. Death is a part of life that is inescapable. So why should we fret over it? Its effects are but a temporary moment on the way to eternal glory.   No matter what we face, may it be with the hope-filled determination that we will live out our days giving thanks to God for the abundance He gives us in this walk of life. May He be our point of boasting and the recipient of all of our praise. Yes, may it be so.   Lord God, You are good, and all that You have done and are doing serves a good purpose. We may not see it as we face difficult times, but we can know it is true. Help us to have the right and positive attitude, regardless of what we face in this temporary walk. May we look ahead to the glory that You have promised us, knowing for certain that it will come. Amen.

Tuesday, 13 January 2026   So He commanded the multitude to sit down on the ground. Matthew 15:35   “And He ordered the crowds to sit upon the ground” (CG).   In the previous verse, Jesus asked the disciples how many loaves they had. The answer was seven, with a few tiddlers. With that in mind, it next says, “And He ordered the crowds to sit upon the ground.”   In Matthew 14, at the feeding of the five thousand, they were told to sit on the grass. In fact, John 6:10 notes there was much grass. Depending on how much later this is, and this state of abundant grass would not last long, there may have been only scorched grass or bare ground. The lack of the note of grass tends to suggest this.   It is probable, though unstated, that He had them sit in groups as before. This would simplify passing things out. It would also allow for counting the people more accurately.   Life application: The lack of noting grass is an important clue concerning the timing of the event. As summer closes in, the land quickly heats up, and such vegetation hastily dries out. The seasons in Israel are distinct, and throughout the Bible, the Lord uses them to teach truths concerning many things.   For example, of the grass, it says –   “The grass withers, the flower fades, Because the breath of the Lord blows upon it; Surely the people are grass. 8 The grass withers, the flower fades, But the word of our God stands forever.” Isaiah 40:7, 8   The Lord equates man's existence to mere grass that rises quickly, lives abundantly (as noted in its flowering), and then quickly fades away. This is in contrast to the word of God. The implication is that in our temporary, otherwise futile existence, we should be learning and applying the word of God to our lives. If we want to participate in the eternal, this is a necessary step for us to take. This thought concerning the grass is used by both James and Peter –   “Let the lowly brother glory in his exaltation, 10 but the rich in his humiliation, because as a flower of the field he will pass away. 11 For no sooner has the sun risen with a burning heat than it withers the grass; its flower falls, and its beautiful appearance perishes. So the rich man also will fade away in his pursuits.” James 1:9-11   “Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, 23 having been born again, not of corruptible seed but incorruptible, through the word of God which lives and abides forever, 24 because ‘All flesh is as grass, And all the glory of man as the flower of the grass. The grass withers, And its flower falls away, 25 But the word of the Lord endures forever.' Now this is the word which by the gospel was preached to you.” 1 Peter 1:22-25   As you go through Scripture, be sure to look at the metaphors God uses to describe things. He created us, He created the land, He set the seasons in place, etc. As He has done all things, His use of metaphor is given as an accurate description of what He intends to convey.   The word equates the life span of grass to that of man. Almost all people on earth see the grass come and go. It is something we can easily grasp in our minds. Some things are more relevant only when the land of Israel is understood in relation to the metaphor. Therefore, doing studies on those things from a documented perspective of the land is immensely helpful.   And there are innumerable sources to find such things. Be sure to take advantage of studies that complement your Bible reading. This will help you mentally perceive the wonderful things God is conveying to us in His word.   Lord God, thank You for the wisdom that is displayed on every page of Your word. There is a lifetime of things we can learn from it, even more in fact. No matter how much time and study we put into it, there will always be new things we can glean from it. What a precious gift You have given us. And above all, thank You for Jesus, who is the focal point of this wonderful word. Amen.

Monday, 12 January 2026   Jesus said to them, “How many loaves do you have?” And they said, “Seven, and a few little fish.” Matthew 15:34   “And He says to them, Jesus, ‘How many loaves do you have?' And they said, ‘Seven, and a few tiddlers.'” (CG).   In the previous verse, the disciples asked Jesus where they could get enough bread in the wilderness to fill such a large crowd. Matthew next records, “And He says to them, Jesus, ‘How many loaves do you have?'”   Unlike the previous event, Jesus asks this of the disciples, whereas there, they provided the information –   16“And Jesus, He said to them, ‘They have no need to depart. You, you give, them to eat.' 17And they, they say to Him, ‘Not we have here, if not five loaves and two fish.'” Matthew 14:16, 17 (CG)   Jesus told them to feed the people, and they incredulously noted that there was no way they had enough to feed them. Here, Jesus turns the matter around, knowing they would now remember the past miracle. Mark's gospel agrees with this. In response to His question, Matthew notes, “And they said, ‘Seven, and a few tiddlers.'”   Here is a new word, ichthudion, a diminutive of ichthus, a fish. Thus, it refers to little fish, properly known as tiddlers. The word was brought to the public eye in a book story by Julia Donaldson and Alex Scheffler in 2007. That was later made into a 2024 movie. Mark's narrative leaves off the mention of any fish.   What is interesting is that their mocking note about the fish, being tiddlers, will not be repeated in verse 36. At that time, Matthew will call them ichthus, fish. What may seem at first insignificant suddenly becomes of full measure when the Lord approves of it and uses it for His glory.   Life application: In Zechariah 4:10, the Lord says –   “For who has despised the day of small things?”    The things that we look at as insignificant, despised, worthless, or not worthy of attention can be used by the Lord for great purposes. A small gift to a ministry may keep it going until the day when it again gets on sound footing. An unwanted child in foster care may grow to be a great missionary or preacher, and a seemingly worthless tract found on the road may lead someone to salvation in Christ.   We as humans look to what is great, flashy, expensive, famous, and so forth, thinking that is where real value comes from. But this is hardly the case in most circumstances. A preacher in a little church with a few congregants may do more to explain the word of God than fifty preachers in mega-churches. Those few congregants are blessed beyond measure each week as they hear the Bible come alive.   A missionary in a small village may have more of an impact on the surrounding world than anyone could ever imagine if his evangelism and instruction take hold. Whereas the garbage cans may be full of uneaten food after a large banquet, a small home living in poverty wastes nothing, understanding the importance of every morsel they receive.   And with their small but satisfying meal, there is thanks in abundance to God who gave it. At the large banquet, there may not have been a single person who even acknowledged that there is a God, the provider of all things.   Don't despise the day of small things, and don't underestimate the value of things that seem unimportant in the world's eyes. That which is truly of value is that which feeds the soul of man when it is received from the goodness of God with thanks and praise.   Lord God, may we not look down on those things which are of value to You, even if they are seemingly insignificant and of little value to the world around us. You have care for Your people and how they interact with You. Help us to remember this and always focus on You and Your goodness to us through such things. Amen.

Sunday, 11 January 2026   Then His disciples said to Him, “Where could we get enough bread in the wilderness to fill such a great multitude?” Matthew 15:33   “And the disciples, they say to Him, ‘Whence to us in solitude – loaves so many as to gorge a crowd so vast?'” (CG).   In the previous verse, Jesus told the disciples that He had compassion on the crowd, knowing they had not eaten for three days. He noted that He didn't want them to depart hungry lest they might collapse on the way. Matthew now records, “And the disciples, they say to Him, ‘Whence to us in solitude – loaves.'”   A new word is seen, erémia, solitude. It is derived from erémos, lonesome. Both give the sense of a wilderness or waste area, including a desert. The disciples are concerned about presenting bread to the people, as there was no place near enough to obtain it.   This attitude perplexes scholars who immediately assume they would have remembered the feeding of the five thousand and taken it for granted that this would be expected again. Such an attitude is shallow, and it dismisses the reality of life with Jesus.   They traveled to places, had to feed themselves, such as when walking through the grainfields picking the heads, they ate at people's houses, etc. At these times, Jesus didn't just pop food in front of them. Luke specifically records this thought in his gospel –   “Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem. And the power of the Lord was present to heal them.” Luke 5:17   The words seem to presuppose that there were times when the power to heal wasn't openly manifest. They may have gone to many towns where He taught, and yet no healings took place. We weren't there and cannot know.   This is true with the disciples and apostles as well. There were times when they could heal and times when they did not. This continued through the apostolic age. Paul specifically mentions a number of people with physical troubles whom he did not heal. There are times when Peter and Paul restored the dead to life. But these were unique, non-repeatable events.   This attitude also dismisses the record of Israel where there were great miracles, such as the crossing of the Red Sea, the bitter water made sweet, manna and quail being provided, etc., and within no time, Moses was saying –   “The people whom I am among are six hundred thousand men on foot; yet You have said, ‘I will give them meat, that they may eat for a whole month.' 22 Shall flocks and herds be slaughtered for them, to provide enough for them? Or shall all the fish of the sea be gathered together for them, to provide enough for them?” Numbers 11: 21, 22   There is no reason for the disciples to have been confounded by Jesus' words. One miracle does not presuppose that it can be or will be repeated. Throughout the times in the wilderness, Israel faced hardship and deprivation as a means of testing the people. Jesus is now testing His disciples, who continue with the words concerning their need for bread, saying, “so many as to gorge a crowd so vast?”   The multitude was expansive, and the location was barren. Just like Israel in the wilderness being led by Moses, the answer to their dilemma was and is –   “Has the Lord's arm been shortened? Now you shall see whether what I say will happen to you or not.” Numbers 11:23   Life application: It is easy for us to look back on the narrative in Scripture and say, “Why are they so dull?” John Calvin reflects this superior attitude, “nimis brutum produnt stuporem: They reveal too much brute stupor.” But we can be certain that Calvin's faith ebbed like the tides in the Bay of Fundy at times.   We look at the Bible as events occurring in seconds and without any discomfort or temporal confusion for us as we sit reading and turning page by page. But those with Jesus, as well as the apostles later in their ministries, faced daily life, trials, attacks by foes, splinters, and thorns as they walked, heat in the day, and cold at night.   The disciples' understanding that Jesus is the Messiah is not the same as understanding that Jesus is God. It took until after the resurrection to figure that out. In the meantime, they thought they were dealing with a guy selected by God to do what God instructed Him. When power was available, they saw it and were amazed. When it wasn't, they had to struggle through daily life.   Elijah, through faith, conquered the challenge of the four-hundred prophets of Baal. The next day, he ran away as scared as a kitten at the threat of one woman.   We have the full counsel of God with the knowledge available to us that Jesus is God and He prevailed over death for us, and yet our faith wanes at times. Who is in the weaker position? To avoid such times of consternation, we should ensure we read the word daily, stay in tune with the Lord at all times, and hold fast to our faith without easing up. Life is difficult, messy, and each moment is uncertain. Eyes on Jesus! That will carry us through the rough patches of this earthly walk.   Lord God, help us to remember You as we enter into times of uncertainty, trouble, loss, grief, and so forth. We know You are there, and yet our minds are so easily distracted. May we have the wisdom to keep You and Your promises at the forefront of our minds to help carry us through the days of difficulty. Amen.