Read
Matthew 9:35-38
Matthew 10:1-42
Matthew 13:53-58
Matthew 14:1-12
Mark 6:1-29
Luke 9:1-9

Major Events
Jesus shares that the workers are few
Jesus sends out the twelve
Jesus visits his hometown
John the Baptist is beheaded

Devotional
Mark's Gospel gives the most concise overview of today's series of events, but Matthew dives deeper into one particularly interesting event where Jesus empowers and sends out the twelve disciples. Most readers will not understand the full significance of what was happening in this passage and how it relates to Christians today. Jesus chose his disciples from a variety of backgrounds and life experiences and none of them were from backgrounds of high status. All they had in common was that they were all Jewish working men of no means or special talents. But they were willing to follow Jesus, and God can and will use those who are willing. Jesus not only called the twelve, but he also now gave them authority and power to do what he had called them to do. The same principle holds today: Whoever God calls, God equips. The equipping may not be completely evident before the ministry begins, but it will be evident along the way for those who step out in faith and act as if God will show up.

This is Matthew's first and only time that the twelve disciples are called apostles. The Greek word Apostoloi means one who is sent out; it is the word for an envoy or an ambassador. The word apostle can also mean a mere messenger who is sent, as in John 13:16. Paul would later use the word in the sense of messengers or representatives, as in 2 Corinthians 8:23. This is exactly what Jesus is doing here: commissioning and sending his representatives to act on his behalf with his same power and authority. If the Great Commission of Matthew 28 is great because it applies to all followers of Jesus, this commission in Matthew 10 is no less great because it only applies to 12. There are four different lists of the twelve in the New Testament; here in Matthew 10:2-4, and also in Mark 3:16-19, Luke 6:13-16, and Acts 1:13. In these lists, Peter is always listed first and Judas is always last. The two pairs of brothers (Peter and Andrew; James and John) are always listed first. In the lists, they are arranged in a way that suggests they were placed in three groups of four, each with a leader. In the first group, Peter is first mentioned, followed by Andrew, James, and John. Philip is fifth mentioned as this group's leader, followed by Bartholomew (or Nathanael) Thomas, and Matthew. The third group lists James the son of Alphaeus as ninth mentioned and that group's leader, followed by Thaddaeus, also known as Judas the brother of James, Simon the Zealot, and Judas Iscariot. This apostolic number 12 is also significant in that it points back to the Old Testament tribes of Israel, and for practical purposes the twelve form a workable band of leaders, a sufficient jury, and a competent company of witnesses. The sending of the twelve was an intentional expansion of what Jesus was already doing and part of his nature as a multiplier. Now, instead of just one preacher, teacher, and healer, these men were being equipped to become twelve preachers, healers, and teachers. In the early church, these dozen would become hundreds, then thousands, and later millions. This multiplication of seed planters and harvesters is a core reason why Jesus came in the first place.

When Jesus mentions that his disciples should go out to the Jew first, the emphasis of the saying lies not primarily on the prohibition of a wider mission but on the priority of the mission to Israel first. God intended for the gospel to reach the whole world, beginning with Israel. There was certainly enough work to do to keep the twelve busy until God directly commanded them to expand their ministry. The disciples would bring the same message Jesus preached, a message of repentance because the kingdom of heaven was at hand. In the same way, we are not called to bring our own message or to preach what we think is good or helpful. We are called to boldly bring the message of Christ no matter how it is received. The receiving is not up to us, only the delivering of the message. The disciple must confess Jesus publicly – before men. If we will not be public about our allegiance to him, we cannot expect Jesus to be public about his allegiance to us. Everyone Jesus called, he called publicly, and we should do the same. There is no such thing as a “secret” Christian, at least not in a permanent sense. Each Christian's life should supply enough evidence that can be seen by the world to prove they are indeed Christians. It is a shame that many modern Christians, if arrested for the crime of following Jesus and tried in a court, would have the charges dismissed for a lack of evidence. Charles Spurgeon once said these words on this topic: “Whatever Jesus Christ is to you on earth, you will be to him on the day of judgment. If he be dear and precious to you, you will be precious and dear to him. If you thought everything of him, he will think everything of you.”

This final teaching of Jesus before his disciples are sent out presents two contrasts: Jesus the multiplier and Jesus the divider. The dividing line between those who accept Jesus and those who reject him would even run through families, dividing parent from child and brother from sister. In strong terms, Jesus explained that the disciples must love and follow Jesus supremely above anything else. Our devotion to Jesus must come above even our own household. We should expect that normally, following Jesus makes us better husbands, fathers, wives, mothers, sons, daughters, and so forth, yet there are times when the presence of Jesus will divide rather than unify. The greatest danger of idolatry comes not from what is bad, but from what is good – like love in family relationships. The greatest danger to the best comes from second best. The true disciple must follow Jesus even to the place of taking up his cross and following him, forsaking all else. When a person took a cross in Jesus’ day, it was for one reason: to die. The ancient Roman cross did not negotiate, did not compromise, and did not make deals. There was no looking back when you took up your cross, and your only hope at that point was in resurrection life. This was the first mention of the cross in Matthew’s Gospel, and likening discipleship to the horror of crucifixion, something too terrible to be mentioned in polite company must have jarred the disciples. Yet they knew what the cross was all about and sensed the seriousness of what he spoke of. Crucifixion itself was a common sight in Roman Palestine; ‘cross-bearing’ language would have a clear enough meaning. The disciples would have also known the story of the Roman general, Varus, who had broken the revolt of Judas in Galilee. (in 4 B.C.) The General had crucified more than two thousand Jewish rebels and placed crosses in lines many miles long along the roads to Galilee.

The disciples now lived in the paradox that Jesus presented, as we do today. We can only find life by losing it, and we can only live by dying. Resurrection life can only come after we take up our cross to follow Jesus. From a human perspective, being a disciple was a huge risk, but from an eternal perspective, the reward of following Jesus was far greater than any earthly risk or reward.

Read
Matthew 14:13-36
Mark 6:30-56
Luke 9:10-17
John 6:1-21

Major Events
Jesus feeds the five thousand
Jesus walks on Water

Devotional
All four gospels record the miracle of Jesus feeding the five thousand and all but Luke record the miracle of Jesus walking on water. Both of these miraculous events happened in Galilee near a town called Bethsaida. Jesus had gone to a deserted place to be alone (Luke 9:10), yet the crowds followed him there. Despite this imposition, Jesus still served and taught the multitude with great compassion. John tells us this took place near the time of the Passover, and most likely, this great multitude was made up of Galilean pilgrims on their way to Jerusalem. The high ground where this miracle occurs is the sharply rising terrain east of the lake known today as the Golan Heights. The problem of feeding this large crowd is brought up, and Jesus asks Philip about it. Jesus knew what miracle he was about to perform but wanted to use the opportunity to teach his disciples. For Jesus, this wasn’t only about getting a job done, but also about teaching his disciples a kingdom principle along the way. The problem was in at least two parts. They didn’t have the resources to buy bread and feed the multitude, and even if they had the money, it would be impossible to purchase enough bread to feed what could have easily been upwards of 15 thousand people including women and children. Philip’s knowledge of the situation and what it would cost was accurate and impressive, but knowledge alone was useless in finding a solution to this problem. Philip, who would later become a great evangelist, thought at this point in terms of human resources and how much money it would take to carry out God’s work. We often limit God the same way, looking for how God’s work can be done based on our limited human resources and what we can do in our own power and ability. Jesus wanted to use a completely different approach.

Andrew then once again introduced someone to Jesus. This time it was a boy with fish and bread, but before that, it was his brother Peter (John 1:40-42). Andrew shows how there is much power in simply introducing people to Jesus. What the boy had wasn’t much to work with, but God doesn’t need much. In fact, God doesn’t need any help – but he often deliberately restrains his work until he has our full participation. Jesus was in no panic or hurry. He had a huge catering job to fulfill but went about his work in an orderly way, making everyone sit down on the grass. The ones who came under Jesus’ order would soon be filled to the fullest. Jesus only had a few loaves of bread and a few fish, but he still gave thanks to the Father for what he did have and we should do the same. Most everyone who ate and was filled had no idea of the great miracle happening. The disciples did not do the miracle; they simply distributed the miraculous work of Jesus. Jesus could have created bread and fish in the pocket or bag of every person, but he didn’t. Jesus deliberately chose a method that brought the disciples into the work. God’s supply was extravagant, as much as any of them wanted. All ate until they were completely satisfied. This included the little boy who gave five loves and two fish. The boy himself ended up with more than he started with. What started as an adequate lunch for himself was turned into an all-you-can-eat buffet for him as well as everyone else, but only after it was offered to Jesus. Bread comes from grain, which has the power of multiplication and reproduction within itself. But when it is made into bread, the grain is crushed, making it essentially dead. Yet Jesus can bring life from death, and he can also multiply it. He again showed his power over death when he multiplied loaves of bread made from dead crushed grain and from dead fish.

There were some in the crowd that wanted to make Jesus their King by force. This was a political title, and many supported Jesus only because they wanted to use him to throw off Roman oppression. Jesus wasn’t impressed or seduced by a crowd that wanted to make him an earthly king. He turned his back on the crowd and went to pray because Jesus was more interested in being with his Father in heaven than in hearing the applause of the crowd. Matthew and Mark tell us that Jesus made his disciples get into the boat and set off across the Sea of Galilee. Several of the disciples were fishermen, all accustomed to fishing on this very lake. When they got into the boat, the thought of rowing across the lake at night did not concern them. This was the second time Jesus had dealt with his disciples on the stormy Sea of Galilee. In the first storm (Matthew 8:24), Jesus was present with them in the boat and he rebuked and calmed the storm. In this second storm, Jesus asked his disciples to trust his unseen care and concern for them. The Sea of Galilee was and is well known for its sudden, violent wind storms that quickly make the lake dangerous. In the first storm upon the Sea of Galilee the disciples were terrified (Matthew 8:25-26). At the beginning of the second storm, they were more frustrated than afraid. Jesus told them to row across the lake and despite their hard work, they seemed to be making little progress. Matthew 14:25 says this happened on the fourth watch of the night, sometime between three and six in the morning. This means they had now rowed hard for perhaps six to eight hours, were exhausted, and had only come a little more than halfway across the lake. They were in this place of frustration at the will of Jesus, doing exactly what he had told them to do. Mark 6:48 tells us that Jesus watched the disciples as they rowed across the lake. His eye was on them the entire time. They were in the will of Jesus and watched by Jesus, yet they were working hard in frustration the entire time. The same can be true for us as well. We can be doing exactly what Jesus wants from us, and all under his watchful eye, yet the work of ministry can still be tiresome, exhausting, and frustrating.

It was then that Jesus appeared to them, walking on water. Mark tells us the disciples were afraid because they thought Jesus was a ghost or a spirit. Mark even adds the remarkable detail that Jesus meant to overtake them and pass by them as though the mere vision of himself should prove sufficient support and assurance to them to double their futile efforts and complete the mission. The disciples were not ready for any kind of supernatural help. They knew what Jesus commanded them to do, and they set out to do it without any direct help from Jesus, that is, until they recognized who it was. We know from Matthew 14:28-32 that after this, Peter asked Jesus if he could come out and walk on the water, and Peter did walk on the water – for a short time. Even walking on the Sea of Galilee, Jesus waited to be welcomed by his disciples and received into the boat. When they had willingly received him into the boat, the miraculous happened. The work that was so frustrating a few moments before suddenly was divinely accomplished as the disciples instantly found themselves on the other side of the lake. This is true in many other ways. We can work our entire lives to fail to accomplish what can be achieved by Jesus in a heartbeat. One could say that Jesus rescued his disciples not from danger, but from frustration and futility. Jesus wants us to work hard, but he never wants us to work in futility. Their work had not been a waste; they had accomplished something but needed the touch of divine power and the presence of Jesus to come to completion. Such a remarkable miracle was helpful for the disciples, especially because Jesus had just refused an offer to be recognized as a King Messiah. This assured them that he was full of divine power even though he did not claim a throne according to popular expectations and opinion. It also told them that they were in the right place, even if that place was just in a boat with Jesus.

Read
Matthew 15:1-20
Mark 7:1-23
John 6:22-71

Major Events
Jesus teaches on what defiles a man
Jesus teaches about the bread of life
Many followers of Jesus desert him

Devotional
Today's reading marks the first time it is recorded in the Gospels that people stopped following and listening to Jesus. Up until this point, Jesus' ministry had only been one of growth, expansion, and multiplication, but here, we see opposition to his words, both from the Pharisees and common people who had been fully supportive of his message up until this point. It's important to note that this lessening of the crowd was not an accident or something Jesus would later regret. He fully intended to test those who followed him and expose their true motives for doing so.

The day after the miraculous feeding of five thousand and the night crossing of the Sea of Galilee, many of the crowd that Jesus fed wondered where he had gone. They had seen the disciples leave in a boat without Jesus, and now they noted that Jesus wasn't there either. These people were from the same crowd that Jesus fed and the same crowd that wanted to force Jesus to be recognized as an earthly king (John 6:14-15). Only the most zealous and passionate of that crowd got into boats and made the journey over to the other side. These people were most intent on making Jesus their King, who would supernaturally free them from Rome. Whenever people witness the supernatural, if their hearts are not right, they will selfishly think of how that power could benefit them instead of thinking about how they can serve the one from whom the power came. Many of them had a great passion and interest in Jesus, but that passion was misdirected. In a sense, Jesus used each of these sequential events; the feeding of the multitude, the departing to the other side of the lake, and this difficult teaching as a set of three spiritual filters that would strain out all who were attracted to Jesus for the wrong reasons. When the people finally found Jesus on the other side of the sea at the synagogue in Capernaum, they demanded to know when he got there. Jesus didn't answer, but if he did, his answer would have been, “I walked over the Sea of Galilee in the nighttime to help my disciples, then I miraculously transported our boat across the remaining distance of the Sea. That’s when and how I came here.” According to Matthew 15, there were also Jewish religious leaders in attendance who came from Jerusalem to Capernaum to question Jesus. Instead of telling this gathering crowd when and why he had come, Jesus told them why they came – because they wanted more food miraculously provided by Jesus. Often, we can learn more from understanding the reason we ask God a question than from the answer to the question itself. These hungry people wanted bread once again, but more than just bread; they also wanted a display of supernatural power as proof that this miracle king could lead them to freedom against their Roman oppressors. Those now questioning Jesus went to a lot of trouble to follow and find him, yet all their work was for food and physical things that perished, and Jesus wanted them to labor for the food of a spiritual kingdom that endures for everlasting life. Jesus used this metaphor of bread to contrast material things with spiritual things. It is almost universally true that people are more attracted to material than spiritual things. A sign that says free money and free food will get a bigger crowd than one that says spiritual fulfillment and peace.

These people were rightly impressed by the miracle of bread worked through Jesus, but he wanted them to be more impressed and consumed by the spiritual food he provided in himself. They hoped to manipulate Jesus into providing daily bread for them, just as God had done for Israel during the Exodus. They saw Jesus as a new Moses who would free them from physical bondage. What they wanted, Jesus would not give, and what Jesus offered, they would not receive. Jesus then tried to lift their understanding above their material and physical needs to an understanding of the reality that he is necessary for spiritual life just as bread is necessary for physical survival. The sense behind the following question seemed to be, “Just tell us what to do so we can get what we want from You. We want your miracle bread and for you to be our Miracle King; tell us what to do to get it.” Those who questioned Jesus seemed sure that if only Jesus told them what to do, they could please God by their works. For these people, as with many people today, pleasing God is found in the right formula of performing works that will please God and get him to do for us what we want. Jesus first and foremost commanded them (and us) not to do, but to trust. If we want to do the work of God, it begins with trusting Jesus and submitting to Him. Just like a parent does not only want obedience from their child, they want a relationship of trust and love. The hope is that obedience grows out of that relationship of trust and love. God wants the same pattern in our relationship with Him.

As Jesus spoke to the crowd at the synagogue, they murmured and commented among themselves. Murmuring is the confused sound that runs through a crowd when they are angry and in opposition. Six times in this immediate context Jesus has said that he ‘came down from heaven’ (6:33, 38, 41, 50, 51, 58). His claim to heavenly origin is unmistakable and many listening didn't like what they were hearing. Jesus continued to use the metaphor of bread to describe himself. As bread is necessary for physical life, so Jesus is necessary for spiritual and eternal life. The spiritual bread Jesus offers is even greater than the manna Israel ate in the wilderness because what they ate only gave them temporary life, but what Jesus offers brings eternal life. The offer is there, but we must choose to eat it. Faith in Jesus is not compared with seeing, tasting, or admiring but with eating. Seeing a loaf of bread on a plate will not satisfy our hunger. Knowing the ingredients in the bread will not satisfy our hunger. Taking pictures of the bread will not satisfy our hunger. Telling other people about the bread will not satisfy our hunger. Nothing will satisfy our hunger and bring us life except actually eating and partaking of the bread within us as a part of us. Many in the crowd refused and had even become offended by this difficult teaching. Jesus knew they would, yet he didn’t change the teaching or take back anything he said. Jesus didn’t preach just to please his audience. He challenged and confronted their worldly motivations even more. Jesus essentially said, “If all this has offended you, what will you think when you see me in glory and have to answer me in judgment?” Better to be offended now and to get over it, than to be offended on that day. Once Jesus effectively discouraged every material and earthly motive for following him, many stopped following. We, as readers, could see this as a bad thing, but even a small group that follows Jesus for the right reasons is better than a large one that follows him for selfish reasons. We need to do as Jesus did and not encourage people to follow Jesus for material and physical motives, promoting Jesus simply as something to add to make a better life or to make you happier or more prosperous. Sometimes following Jesus in this life will be anything but, yet it is still worth it.

Speaking for the twelve, Peter gave a wonderful statement of faith. He recognized Jesus as Lord. He recognized Jesus as the preferred alternative, despite the difficulties. He recognized the value of spiritual things more than the material and earthly desires of those who walked away. He recognized Jesus as the Messiah and the Son of the living God. He saw Jesus for who he truly was, and not for what he wanted him to be.

Read
Matthew 15:21-39
Matthew 16:1-28
Mark 7:24-37
Mark 8:1-38
Luke 9:18-27

Major Events
Jesus heals a Canaanite woman
Jesus frees a demon-possessed girl
Jesus heals a deaf and mute man
Jesus feeds the four thousand
Jesus teaches about the yeast of sin
Jesus heals a blind man at Bethsaida
Peter declares that Jesus is the Messiah
Jesus predicts his death and rebukes Peter

Devotional
Jesus made many withdrawals to towns or places not part of his regular Galilean or Judean ministry. Places like Caesarea Phillipi, the Decapolis, The Transfiguration on Mt Hermon (which we will look at tomorrow), and today's departure to the city of Tyre along the coast of the Mediterranean. Matthew 15 and Mark 7 both tell the story, from two different points of view, of Jesus healing the demon-possessed daughter of a Canaanite woman. The woman and her daughter were living in the region of Tyre, which, along with nearby Sidon, were prominent Gentile cities located some 50 miles away from Capernaum in the region of Phoenicia. Amazingly, Jesus went all this way to meet this one Gentile woman’s need. This shows remarkable and unexpected love from Jesus for this non-Jewish woman of Canaan, especially since it was unlikely that Jesus would ever otherwise go to this region since there was great animosity between Jews and especially these people. One reason for this deep hatred comes from a story many hundreds of years earlier in the Old Testament when the evil Queen Jezebel came from this region and murdered many Israelites. Tyre was also associated with many Pagan ideas and continued opposition to Israel's God. Matthew’s gospel intentionally tells us this woman was also an ancient Canaanite to show how a descendant of one of Israel’s ancient enemies, from a despised place, can still come to the feet of Jesus.

This woman came not for herself, but to intercede for her daughter, and she provided a picture of an effective intercessor – her great need taught her how to pray and how to be persistent. When she came to Jesus, she made her daughter’s needs her own. Her words show that this gentile woman also understood who Jesus was. Many of Jesus’ own countrymen didn’t know who Jesus was, but the eyes of this foreign woman from Canaan had been opened somehow. Perhaps this woman heard that this Jesus of Nazareth had healed Gentiles before (Matthew 4:24-25; 8:5-13). Yet what makes this encounter unique is that while Jesus did those miracles when Gentiles came to him in Jewish territory, here, Jesus went far out of his way, bringing his disciples along, and came into Gentile territory to meet this woman in her need. Jesus did not immediately give the distraught woman an encouraging reply. His resistance drew an even more energetic and faith-filled response from her, which is what he wanted. The disciples thought of her at first as an annoyance and wanted Jesus to send her way, perhaps by simply giving her what she wanted. They knew the easiest way to be free of her pleading was for Jesus to fix her problem, but Jesus wanted to teach his disciples a lesson, just as he did with every other miracle he performed. He reminded the woman that he was not sent to Gentiles like her. She responded with even greater pleasures and faith-filled cries. Jesus continued to say discouraging things to the woman, yet this was not quite as severe as it might first sound. When Jesus called her one of the little dogs, He used little as a way to soften the harshness of calling her a dog. This softened the traditional Jewish slur towards Gentiles, which called them dogs in the most derogatory sense. We are at the disadvantage of not hearing the tone of Jesus’ voice as he spoke to this woman, but we can suspect that his tone was not harsh and used to invite even greater faith from the woman. It is possible to speak harsh words in a playful or winsome manner to get a certain response. The woman then admitted her low estate and did not argue the issue when Jesus called her one of the little dogs. She did not demand to be seen as a child but only to be blessed as a dog. This not only showed the disciples her faith but also her humility, which are both things Jesus wanted them to see.

Some ill-trained Christians have wrongly assumed and even taught that Jesus did not mean what he said or that Jesus made a mistake with his words. But Jesus does not make mistakes, nor is there any hatred or prejudice in his heart against this woman, though there was in the heart of some of his disciples. This was as much of a test for Jesus' closest followers as it was for that woman. Jesus is testing this woman to see where her faith ends and where hopelessness begins; all the while, the disciples are looking on and watching with their own prejudice to deal with. It was as if the woman said, “Jesus, I understand that the focus of your ministry is to the Jews – that they have a special place in God’s redemptive plan. Yet I also understand that your ministry extends beyond the Jewish people, and I want to be part of that extended blessing.” Her response is especially meaningful in light of the increasing rejection of Jesus by Jewish religious leaders. It was as if the woman said, “I’m not asking for the portion that belongs to the children, just the crumbs that they don’t want.” She accepted Jesus’ description of her and asked for mercy despite it – or perhaps because of it. The true heart of Jesus, and what the disciples' hearts should be, is revealed in Jesus' final response to the faith of the women. He tells her that her faith is great. Jesus never said these words to another person. He complimented the great faith of the Roman centurion who asked Jesus to heal his servant (Matthew 8:10), but he said it to the crowd, not to the centurion himself. This Gentile woman heard this praise directly from the mouth of her Savior. Significantly, the only two people to receive this compliment of faith from Jesus were these two Gentiles. This shows us that great faith may be found in unexpected places and also measured from its disadvantages. Gentile faith was great because it did not have the advantage of being trained and nourished by the institutions of Judaism. We also see that great faith is often expressed on behalf of someone else's needs. This woman was not only humble and faith-filled but was also selfless, and Jesus wanted his disciples to see that as well. We read of nothing else Jesus did during this time in Tyre and Sidon. It would seem his only divine appointment was to go out of his way to meet the needs of this woman of faith and her afflicted daughter and to show his heart for them to his disciples. As followers of Jesus, this should also be a lesson for us today.

Read
Matthew 17:1-27
Matthew 18:1-35
Mark 9:1-50
Luke 9:28-50
Luke 17:1-10

Major Events
The transfiguration of Jesus
Jesus heals a demon-possessed boy
Jesus is teaches on a variety of topics
Jesus warns about misleading children
Jesus predicts his death a second time.

Devotional
Matthew, Mark, and Luke each include an important event known as the transfiguration of Jesus. There is some debate as to the location of the mountain of Transfiguration since the name is not mentioned in the text, but from those passages, we can narrow the probable locations down to Mount Tabor, Mount Miron, or the most likely location of Mount Hermon, which is also the source of the Jordan River. In ancient times, these mountains were seen as holy places, along with places like Mt. Sinai, Mt. Carmel, and Mt Moriah. These high, holy places are best described as a sort of holy temple where the spiritual and physical realms overlap and spiritual beings interact freely with physical beings.

Jesus did not invite all the disciples to travel up the mountain, only Peter, James, and John. Perhaps Jesus did this to prevent the account of this amazing miracle being told before the time was right (Matthew 17:9). The word transfigured speaks of a transformation, not merely a change in outward appearance or disguise. The actual transfiguration of Jesus was extremely striking and awe-inspiring. Jesus became so bright in appearance that he was difficult to look at. The Greek verb Metamorphoo means ‘transfigure,’ ‘transform,’ and ‘change in form’ and suggests a change of an inmost nature that would be outwardly visible. Another way to look at this is that the transfiguration was not a new miracle but the temporary cessation of an ongoing one. The real miracle was that Jesus, for most of the time, could keep from displaying his true glory. John recorded, 'We beheld his glory' and Peter wrote, 'We were eyewitnesses of his majesty.' Jesus wasn’t transformed into another being with another body; it was his own face that shone like the sun. It was his own glory. It was his own majesty. If we are not careful, we think of the transfiguration as just a bright light shining on Jesus, but this wasn’t a light coming on Jesus from the outside but from the inside. This is the complete opposite of a ‘masquerade,’ which is an outward change that does not come from within. Satan masquerades as a being of light (2 Cor 11:14) but Jesus is truly a being of pure light, not someone simply pretending to be one.

We then read that Moses and Elijah appeared and spoke with the transfigured Jesus. Moses had lived some 1400 years before; Elijah 900 years before; yet they were alive and possibly in some sort of resurrected, glorified state. It is fair to think that these two particular persons from the Old Testament appeared because they represented the Law (Moses) and the Prophets (Elijah). The sum of Old Testament revelation came to meet with Jesus at the Mount of Transfiguration and Jesus wanted his three disciples to witness that. Some have speculated that this event may have been happening at three different points in time: the current time of Jesus, the time of Moses when he was high up on Mt Sinai, also known as Horeb, and Elijah's day when he went up on Mt. Horeb. The idea here is that Moses and Elijah were not in a resurrected form, but speaking to Jesus in their own time, as if these high places had temporarily become a spiritual temple outside of the constraints of linear time, much like heaven. Each man was speaking to Jesus as if Jesus had appeared to them in a cloud of glory, which in reading Exodus and Kings is exactly what happened in those Old Testament stories.

While this interaction was happening, Peter, James, and John looked on. Mark 9:6 and Luke 9:33 point out that Peter didn’t know what he was saying when he suggested building three tabernacles or places of dwelling. Though said without careful thought, the effect of his words put Jesus on an equal level with Moses and Elijah, building equal shrines for each of them. This is when the voice of God interrupted and spoke out from the cloud of glory, called shekinah, in the Old Testament. The Father, from heaven, rebuked Peter’s attempt to put Jesus on an equal footing with Moses and Elijah. It was important that all would know that Jesus is unique and the beloved Son and deserving of our special attention and worship, which Moses and Elijah were not. One would think that a voice from heaven would say, “Listen to me!” But the Father said, “Hear Him!” Everything the Father did pointed to Jesus and everything Jesus did pointed to the Father. With these words from heaven, God the Father clearly set Jesus above the Law and the Prophets, represented by Moses and Elijah. Jesus is not merely another or even a better lawgiver or prophet, he is God. The disciples hadn't yet fallen on their faces when they saw Jesus transfigured, or when his face shone like the sun, or when his clothes became as white as the light, or when Moses and Elijah appeared with him, and not even when the cloud of glory appeared and overshadowed them. But when the disciples heard the voice from heaven, they could not help but fall on their faces and be greatly afraid. The disciples were again uniquely in awe of Jesus, someone they had probably become familiar with. This also helps explain the purpose of the Transfiguration event: to reassure the disciples that Jesus was the Messiah and worthy of their faith, even if he would be put to death. It is also significant that their entire focus was forced upon Jesus once again. The cloud was now gone; Moses had left, and Elijah had disappeared. It was as if after the events of the transfiguration, no one and nothing remained for the disciples besides Jesus. In the same way, Jesus is all that should remain for us. Our answer is not found in the law, works, or prophecy but only in Christ. Wisely, Jesus told the disciples not to speak of the transfiguration until after his resurrection. The resurrection of Jesus was the final confirmation of his ministry and glory; until then, reports of the transfiguration would be more likely to test the faith of those who did not see it rather than strengthen their faith.

The disciples then processed what they had just seen and questioned Jesus about Elijah. They had heard that Elijah must come, according to the promise of Malachi 4:5. Their question may have gone like this: “Jesus, we know that Elijah comes first before the Messiah. We know you are the Messiah, yet we just saw Elijah, and it seems he came after you.” Jesus reassured the disciples that Elijah would indeed come first. But the first coming of Jesus did not bring the great and dreadful day of the Lord. Instead, the Malachi 4:5 coming of Elijah is probably best identified with the appearance of the two witnesses of Revelation 11:3-13 and the Second Coming of Jesus. There was also a sense in which Jesus could rightly say, “Elijah has come already.” Elijah had arrived in the work of John the Baptist, who ministered in Elijah’s spirit and power (Luke 1:17). This is evident from a comparison of the life and work of both Elijah and John the Baptist. Elijah was noted as being full of zeal for God; so was John the Baptist. Elijah boldly rebuked sin in high places; so did John the Baptist. Elijah called sinners and compromisers to a decision of repentance; so did John the Baptist. Elijah attracted multitudes in his ministry; so did John the Baptist. Elijah attracted the attention and fury of a king and his wife; so did John the Baptist. Elijah was an austere man; so was John the Baptist. Elijah fled to the wilderness; John the Baptist also lived there. Elijah lived in a corrupt time and was used to restore spiritual health; so was it true of John the Baptist.

But no matter how great Moses and Elijah were, they were nothing compared to Jesus, and now, at least three disciples were certain of it.