Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SEVENTEEN

Part V

When the father runs to Jesus for help, he uses a unique term to identify his son’s dilemma. The Greek word used here is “selēniazomai” and basically means, “moon struck,” or by the more familiar term “lunatic.” This was a common belief in those days. In ancient writings we find this explanation of what became known as “epilepsy.” The explanation is complicated, but nonetheless was accepted by many as a real diagnosis:

“In most cases those are epileptic in whose birth the moon and Mercury are unrelated to each other or to the eastern horizon, while Saturn by day or Mars by night is angular. They are violently insane when, again under the same conditions, Saturn by night and Mars by day rules the position, particularly in Cancer, Virgo, or Pisces. They are afflicted by demons and have water on the brain when these harmful planets are in this position and control the moon in phase, Saturn when she is aligned. Mars when she is full, and particularly in Sagittarius and Pisces. When the harmful planets are by themselves and rule the configuration in the manner stated, the diseases of the rational part of the soul which we have mentioned as being caused by them are, to be sure, incurable, but latent and obscure. When the harmful planets themselves are angular in the east and the helpful planets are setting, the diseases which they cause are both incurable, the subject of talk, and conspicuous; in epilepsy they involve the victims in continuous attacks, notoriety, and deadly peril; in madness and seizures, they cause instability, alienation of friends, tearing off clothes, abusive language, and the like; in demonic seizures, or water on the brain, possession, confession, torments, and similar manifestations. In detail, of the places that possess the configuration, those of the sun and Mars aid in causing madness, those of Jupiter and Mercury, epilepsy; those of Venus, divine possession and public confession; and those of Saturn and the moon, gatherings of water and demonic seizures.”¹

But Jesus gave no credence to such astrological thinking. He had a number of encounters with demonic oppression and knew exactly what to do. But what surprised Him was the lack of faith on the part of His own disciples, who up to that point were unable to cast the demon out. Our Lord points out the power of faith, and how little it takes to do big things. We are told that faith is the substance of things hoped for, and the evidence of things yet unseen.² The word “substance” in Greek refers to the foundation on which something else is established. There are various ways to see this, but the one that applies here is the quality or nature of a thing. The Greeks used this complicated teaching of Aristotle to define substance:

“Let us state what kind of thing substance should be said to be, taking once more another starting- point; for perhaps from this we shall get a clear view also of that substance which exists apart from reasonable substances. Since, then, substance is a principle and a cause, let us pursue it from this starting-point. The ‘why’ is always sought in this form — ‘why does one thing attach to some other?’ Plainly we are seeking the cause. And this is the essence (to speak abstractly), which in some cases is the end, e.g. perhaps in the case of a house or a bed, and in some cases is the first mover; for this also is a cause. But while the efficient cause is sought in the case of genesis and destruction, the final cause is sought in the case of being also.”³

In other words, it involves the principle of a cause. So the principle here is the fact that God has the power to do anything He pleases. The cause is when faith is exercised to promote His will and bring honor and glory to Him and His name. It is not an Aladdin’s lamp or blarney stone to be used at will for one’s own purpose and benefit. For instance, often those who pray for healing do not do so to use their health for the glory of God and His will, but for their own purpose. Some pray for healing just to get rid of the pain, not to serve God more efficiently. Then they wonder why their prayers are not answered.

Once again our Lord invokes the metaphor of the mustard seed. Earlier, He used it to describe the Kingdom of Heaven, ⁴ and now He applies it to the operation of faith. To the Jewish mind, in many cases, anything the size of a mustard seed represented the whole amount. As one Jewish Rabbi put it: “If, however, one eats an entire forbidden creature by itself, one is liable for lashes according to Scriptural Law even if what he ate is smaller than a mustard seed.”⁵ Furthermore: “Even the slightest amount of liquid can contract ritual impurity and impart ritual impurity. Even a drop of an impure liquid the size of a mustard seed that touched foods, vessels, or other liquids causes them to become impure.”⁶

Even Muhammad used this in his teachings. He was quoted as saying: “And we place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is even the weight of a mustard seed, We will expose it. And sufficient are we as an accountant.”⁷ The Qu’ran goes on to say: “O my son, indeed, if wrong should be the weight of a mustard seed and should be within a rock or [anywhere] in the heavens or in the earth, Allah will expose it. Indeed, Allah is Subtle and Acquainted.”⁸ Therefore, our Lord’s use of the mustard seed as a standard, fit well into the thinking of His time. This should have made His teachings that much easier to understand and comprehend for the people listening to Him.

Verse 22: Later, in a meeting Jesus and His followers held in Galilee, Jesus said to them, “The Son of Man will be handed over to the control of other men, who will kill Him.”

These words must have struck hard in the hearts of His disciples. If there was anything that the Jews despised, it was a betrayal. As one venerable Jewish Rabbi commented: “It is forbidden to inform about a colleague to the gentiles and endanger his physical person or his property. This applies even when the person concerned is a wicked person who commits sins, and even if he causes one irritation and discomfort. Anyone who actually informs about a Jew and endangers his person or his property to the gentiles will not receive a portion in the world to come.”⁹

They were so opposed to such betrayal, this same Rabbi goes on to say: “It is permissible to kill an informer in any country, even in the present age, when the court no longer metes out capital punishment. It is permitted to kill him before he informs. When he says: ‘I will inform on so and so and endanger his person and/or his property’ – even property of minimal value – he has made it permissible for others to kill him. He should be warned and told: ‘Do not inform.’ If he says brazenly, ‘No. I will inform about him,’ it is a commandment to kill him, and whoever kills him receives merit.”¹⁰

Chrysostom preached on this text and had the following to say: “In case they say ‘Why do we delay here so long?’ again He tells them about His Passion. Hearing of it, they did not even want to see Jerusalem.… Peter had been rebuked, those around Moses and Elijah had spoken with Him and had called the thing glory, and … the Father had spoken from above; after so many miracles had taken place and the resurrection was close by (for He said that He would not long remain in death but would rise on the third day)—not even then could they endure it. But ‘they were distressed,’ and not simply ‘distressed’ but ‘greatly distressed.’ This happened because they did not yet recognize the power of what He said. But Mark and Luke imply it; the former saying that ‘they did not understand the saying and they were afraid to ask;’¹¹ the latter saying that ‘it was concealed from them that they should not perceive it, and they were afraid to ask Him about this saying.’¹² Yet if they did not know it, why were they distressed? Because they were not totally ignorant. They knew that He would die, having heard it continually. But as yet they did not know clearly what kind of death this was to be, or that there would be a speedy release from it, or that it would work innumerable blessings, or what this resurrection might be. They did not know it, and so they were distressed, for they greatly adored their Master.”¹³

Jerome gives us his thoughts on what Jesus is saying here. He writes: “Whenever the Lord speaks of future disaster, He always teaches its close relation with the happiness of redemption, so that when disasters suddenly come they do not terrify the apostles but may be borne by hearts that have premeditated them. If it saddens them because he is going to be killed, it ought to make them rejoice that it says, ‘On the third day He will arise again.’ Further, their distress, in fact, their great distress, does not come from lack of faith—elsewhere also they knew that Peter had been rebuked because he did not consider what belonged to God but what belonged to men—but because their love of their Master does not let them hear anything ominous or humiliating.”¹⁴

We are not told where in Galilee Jesus held a meeting with His disciples, but we know from verse 24 that it was outside His headquarters town of Capernaum. So it must have taken place between there and Mount Hermon.

Verse 23: But on the third day He will be raised from death. The followers were dismayed to hear that Jesus would be killed.

It was important to inform them of what would soon take place. Jesus would have to remind His followers of what He told them here in order to keep them from quitting in despair.¹⁵ But this should not have come as a surprise to them. After all, the prophet Isaiah had spoken of this, “But the Lord was pleased with this humble servant who suffered such pain. Even after giving himself as an offering for sin, he will see his descendants and enjoy a long life. He will succeed in doing what the Lord wanted. After his suffering, he will see the light, and he will be satisfied with what he experienced.”¹⁶

Cyril of Alexandria, an Early Church writer, makes this point: “Therefore, Jesus brought the disciples to the mountain and showed them the glory with which He will shine on the universe in the future. Then coming down from the mountain He freed a person from a violent and evil spirit. It was altogether necessary for Him to undergo His saving Passion for us and to suffer the violence of the Jews. When this happened, it was quite likely that the disciples would be alarmed and would ponder it and say among themselves: ‘He has raised so many from the dead by divine power, He commands the seas and winds, He overwhelms Satan with His words—how has He now been taken and fallen to the noose of His murderers? Then maybe we were deceived when we thought that He was God?’ So that they should know the future fully and completely, therefore, He foretells to them the mystery of the Passion.”¹⁷

No doubt after this meeting was over, the disciples discussed this among themselves. It would not surprise me if a couple of them raised the question of whether or not it would make any sense for them to continue following Him since now they knew He would die. But certainly, there must have been enough of the stronger ones to dissuade them from leaving because He did say He would come back to life within three days. So it then became a matter of faith as to whether or not they stayed on as His followers.

Origen offers this: “I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered His Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom He was delivered, He ‘destroyed him who had the power of death.’ For ‘through death He destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage.’¹⁸”¹⁹

One way to understand this despair on the part of the disciples when Jesus announced His pending death and resurrection, can be found within the Jews traditional teaching on the Messiah that showed Him as the victor, the deliverer; triumphant over all the enemies of the Jews in His quest to reestablish the throne of David in a new Jerusalem. So even though He assured them He would be resurrected, they saw no need for Him to go through such suffering and humility. Not because it would cause Him so much pain, but because it would cause them so much grief in losing the ideology of who they believed the Messiah to be and what He would come to do. What they didn’t seem to realize was that the greatest enemy to the Kingdom of God was death. That was the victory Jesus intended to win at all cost. And thank God He did, because His promise of everlasting life to all who believe was now confirmed and a certain reality.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SEVENTEEN

Part IV

Verse 14: Jesus and the three disciples returned to the crowd of people. As they approached, a man came running to Jesus and bowed down before Him.

You talk about going from a mountain high to a valley low, that’s what happened here. Peter, James, and John just descended from where they saw the magnificent glory of God, as Moses and Elijah had witnessed, only to find out that those disciples left at the bottom of the mountain were in the throes of disappointment over their lack of power to confront demonic power. So they were about to learn another important lesson.

Here’s how early church father Origen sees it: “If every disease and weakness which our Savior cured at that time among the people represents different symptoms of the soul, it stands to reason then that paralytics symbolize the sick soul, keep lying paralyzed in the body. Those who are blind symbolize those who are blind with respect to things seen by the soul alone, and these are really blind. The deaf symbolize those who are deaf in regard to the reception of the word of salvation. So, on the same principle, it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, during those times when the epilepsy is not active in him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their morality and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.”¹

Verses 15-16: The man said, “Lord, be merciful to my son. He suffers so much from the seizures he has. He often falls into the fire or into the water. I brought him to Your followers, but they could not heal him.”

Once, several Rabbis were discussing erratic human behavior as outlined in the Jewish Mishnah,² especially the one they called “kordiakos.” So, one Rabbi asked: “What is kordiakos? Rabbi Samuel said: Being overcome by new wine from the vat. Then why does it not say: If one is overcome by new wine? The mode of expression teaches us that this spirit which causes the dizziness is called kordiakos. What good does it do to know this? That it is a spell. What is the remedy for it? Red meat charred on hot coals, and highly diluted wine.”³ Most Bible scholars believe they are talking about epilepsy here. But as usual, they attribute it to an evil spirit.

Chrysostom has this to say about what is occurring in this text. He writes: “The Scripture shows that this man is very weak in faith. This is evident from many things: from Christ’s saying, ‘All things are possible to him who believes,’⁴ and from the fact that the man himself as he approached said, ‘Help my unbelief.⁵ And it is evident from Christ’s ordering the demon ‘never to enter him again,’⁶ and from the man’s saying again to Christ, ‘If you can.’⁷ But you will say, ‘If his unbelief was the reason why the demon had not gone out of the boy, why does he blame the disciples?’ To show that they can often cure the sick, even though no one brings them in with faith. For just as the faith of the one bringing in the sick was often sufficient for receiving a cure even from lesser ministers, so the virtue of the minister was also sufficient to achieve a miracle even without the faith of those bringing them in. Both of these are demonstrated in the Scriptures; for those around Cornelius drew to them the power of the Spirit by their faith. And in the time of Elisha, when no one believed, a dead man was raised.’⁸”⁹

But another thing to consider isn’t that the disciples could not exorcise the demons from this boy, but that they were unprepared to overcome the doubt that this man expressed about their ability to do so. It is also critical that we note, the father of this boy was the one who stated that the disciples were unable to make his boy whole again. Only later would the disciples ask the Lord why they could not do what they saw Him do so often.

Verse 17: Jesus answered, “You people today have no faith. Your thinking is so mixed up! How long must I stay with you? How long must I continue to be patient with you? Bring the boy here.”

So it is clear that Jesus’ denouncing of the lack of faith and His admonition about the lack of believing is directed to this father. This is clear from Mark’s account where the man pleads with Jesus to help him with his unbelief.¹⁰ After all, Jesus Himself was unable to perform any miracles in Nazareth because of the same lack of faith and believing. We know that if a woman can be instantly healed just by touching the hem of Jesus’ garment because of her faith, and a man’s servant can be healed without Jesus laying hands on the subject because of his believing in the authority of Christ over disease and death, then those were the things lacking here that prevented a miracle.

Here’s what Chrysostom has to say about what happened here. “Note this man’s lack of sense in another instance: in full view of the crowd he pleads to Jesus against his disciples, saying, ‘I brought him to your disciples, and they could not cure him.’ But Jesus dismissed these complaints before the people and blamed him the more, saying, ‘O faithless and obstinate generation, how long am I to be with you?’ He is not addressing this person alone, so as not to upset him, but he is addressing all the Jews. For it is likely that many had been offended and thought ill of the disciples.”¹¹

Verse 18: Jesus gave a strong command to the demon inside the boy. The demon came out of the boy, and the boy was healed.

Chrysostom continues his commentary on this exorcism of the demon by Jesus from this boy. He says: “He did not put up with their complaints, but what does He say? ‘Bring him here to me.’ And He Himself further asks him, ‘How long has this been this way?’ He is thereby both defending the disciples and leading the man to a better hope, that he should believe that there will be an end to his troubles. And Jesus lets him be convulsed, not for display (for when the crowd gathered he rebuked the demon) but for the father’s sake, that when he saw the demon being put to flight at Christ’s mere call, so at least, if in no other way, he might be led to believe the coming miracle.”¹²

Another thing to notice here is that even though Jesus directed His strongest condemnation for the lack of faith and belief to the father and other Jews who came to see what happened, not that this had been settled, He concentrates on the real culprit and that is the demon tormenting this boy. Jerome makes this comment: “Note that it was not the suffering victim but the demon who had to be directly rebuked. It may be that He indirectly rebuked the boy and the demon went out of him because it was owing to his sins that the demon had oppressed him.”¹³ While I agree with the bishop on the first part, I see no evidence in the text that would suggest that the boy himself had brought on this demonic possession by sinning. We all know by now that in Jesus’ day things such as epilepsy, seizures, autism, mental disorders, etc., were attributed to demonic power. The fact that Jesus addressed the demon inside the boy shows that in this case there either was demonic possession or, Jesus addressed epilepsy, seizures, autism etc., as  metaphoric demons that torment humankind.

Verse 19: Then the followers came to Jesus alone. They said, “We tried to force the demon out of the boy, but we could not. Why were we not able to make the demon go out?”

Now Jesus’ attention is turned toward His disciples, who, after watching Him free this boy of his misery, wanted to know why they were unable to effect the same healing. It is obvious that they were not afraid to ask the Master about their failure, knowing that they would not be reprimanded or belittled but shown how to better cope with the same situation the next time. But Matthew points out that they made sure they discussed this with Him in private so that Jesus was free to share with them any secrets He may have on the subject. If the disciples felt that their Lord had also addressed them when He spoke of an unbelieving generation, then they would have had no reason to ask. Jesus was quick to answer.

Verse 20: Jesus answered, “You were not able to make the demon go out because you were also lacking in sufficient faith. Believe me, when I tell you if your faith is only as big as a mustard seed you can say to this mountain, “move from here to there,” and it will move. You will be able to do anything.”

So, in the disciples’ case, Jesus was referring to a different type of faith. Not only did Jesus’ disciples receive censure back then, but throughout history, some polemic writers have seized on this occasion to ridicule the followers of Jesus. One of them wrote: “It is also written in their books: ‘Anyone who believes in Jesus even like a seed of millet can move a mountain with his speech.’ We see, however, that even their saints cannot do this, and surely not the rest of the people; thus, none of them believe in the Creator.”¹⁴ Of course, he was speaking about the church during the Middle Ages, who, for the most part, had given themselves over to formalities and rituals rather than ministering to faith by faith.

One of the church’s earliest theologians has this to say: “The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness,¹⁵ then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—’Move from here to another place.’ It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, ‘If I have all faith, so as to remove mountains.’¹⁶ For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.”¹⁷ In other words, to Origen, when Jesus uses the term “mountain,” He is doing so as a metaphor for big challenges and hindrances to a believer’s faith.

But Chrysostom sees it this way: “The disciples seem to me to be in anxiety and fear that they had lost the grace with which they had been entrusted. For they had earlier received power over unclean demons. So they approached Jesus in private and asked Him the question, not out of shame (for if the matter had got out and they were criticized, it would have been superfluous for the future to have been ashamed of admitting it in their words) but because what they were going to ask him was secret and of great importance. What, then, does Christ say? ‘Because of your little faith. For truly, I say to you, if you have faith as a grain of mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible to you.’ But if you say ‘Where did they move a mountain?’ I will say that they did things much greater than that in raising up innumerable dead. For moving a mountain and moving death from a body are not at all comparable. After them, other saints, far inferior to the disciples, are said to have moved mountains when necessity demanded. It is clear that the disciples also would have done so had necessity demanded. But if there was never need at that time, do not find fault with them.”¹⁸

So, for this great early church preacher, the term “mountain” was to be taken literally. But because our Lord knew there would never be an occasion when they would need to move such a mountain, He used it as an illustration for the impossible that becomes possible when there is faith even the size of a mustard seed.

Verse 21: Some Greek copies of Matthew do not have verse 21. Others have this: “But this kind of spirit comes out only with prayer and fasting.” In fact, the earliest Hebrew version of Matthew has it as a separate line not connected to the one before or the one following, that may suggest that by that time it had already been added by a copier. But Origen, who seems to have accepted it as part of Scripture by 200 AD, makes this comment: “Let us examine also this statement: ‘This kind is not cast out except through prayer and fasting.’¹⁹ If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to entreat nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him.”²⁰

In other words, the prayer and fasting is to prepare the believer so that if and when they are confronted with such an irrepressible evil spirit, their own faith will have risen to such size and heights that they will not waver in their belief that the power they have been given to face such demonic control is far greater than the power by which the demons operate. However, this type of thinking can lead to believers thinking that the power lies in them rather than in Christ. This can be seen as a “faith combination” making things happen. Our faith in the power of God through Christ, and the faith of the person needing to be delivered in Christ through us. Jesus emphasized that such faith needs only to be the size of a mustard seed to be effective.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SEVENTEEN

Part III

Verse 9: As Jesus and His followers were descending off the mountain, He gave them this command: “Don’t tell anyone about what you just saw on the mountain. Wait until the Son of man has been raised from death. Then you can tell people about what you saw.”

Since Matthew’s and Mark’s Gospels were made available between AD 50-70 to be distributed among the assembly of believers, the story of our Lord’s transfiguration was kept hidden from public knowledge until that time. We do not know if Peter, James, or John verbally revealed what occurred on the mountain before our Lord’s ascension, but we have every reason to believe they kept their promise not to divulge what happened until the appropriate time.

Early church scholars had a number of things to say about this unusual request by Jesus of His disciples. Chrysostom preached: “For the greater the things said about Him, the harder it was for the many at that time to accept them. And the offense of the cross increased all the more thereby. Therefore, He told them to be silent about the transfiguration. He again reminded them of the Passion, and He almost mentioned the reason why He told them to be silent. For He did not command them never to tell anyone but ‘[to wait] until He is raised from the dead.’ Saying nothing about the painful part, He told them only of the good. What then? Were they not going to be offended after this? Not at all. For the silence that was being demanded was only for the time before the crucifixion. After this, they were thought better prepared to receive the Spirit. They had the voice of the miracles advocating for them, and everything that they said from then on was easier to receive. For the course of events announced His power more clearly than a trumpet, and no stumbling block interrupted these events.”¹

So in Chrysostom’s mind, Jesus knew that His disciples would be better prepared to tell the world about their walk with Him and what He taught them after He was gone and they had been endowed with the power of the Holy Spirit. Also, they would have so much more to share once they had seen how the Lord triumphed over death and the grave, which would make this story of the transfiguration that much more believable. Furthermore, if Peter wanted to erect three tents until He stopped him, once the word got out how many others would want to do the same and thereby create an unnecessary holy site. That’s the same reason why we do not know for sure the exact spot on which He was born, died, buried, or ascended into heaven. This may have been what led Jerome to give this commentary: “The preview of the future kingdom and the glory of His triumph had been shown on the mountain. So He does not want this to be told to the people in case it should be deemed incredible because of its greatness and also so that after such great glory the event of the cross that follows should not cause untaught minds to stumble.”²

Verse 10: The followers asked Jesus, “Why do the teachers of the law say that Elijah must come before the Messiah comes?”

This shows us that the disciples were very much aware of the unwritten teachings of the scribes. They were not just ignorant fishermen who had little clue of what their religion taught. We find where Jewish writers acknowledge: “There is a huge amount of Rabbinical literature in Talmud and other Jewish writings about the role of Elijah as a celestial scribe and as a precursor of the Messiah. These discussions are mostly linked with the pseudonym ‘Metatron’.³ That is based on Elijah and his miraculous translation to heaven in a ‘chariot of fire,’⁴ and upon the prophecy that Elijah would be sent by God before the coming of the Day of Lord and that he may turn during the Messianic age ‘the hearts of the fathers to the children and the hearts of the children to their fathers’.⁵ In these sources, Elijah is both the herald as well as an active partner of the Messiah. In the time of the second Temple, it was taken for granted that Elijah was to be the predecessor of the Messiah as we see also in the New Testament.”⁶

The Jews had a curious teaching about Elijah and the Messiah’s coming. In their writings, we find a reference to a document called: “Seder Olam,” which means: “Order of the World.”⁷ It is explained as: “The earliest extant post-exilic chronicle in Hebrew, and is a chronological record extending from Adam to Bar Kochba’s revolt during the reign of Hadrian.”⁸ And according to further evidence, this teaching was in the classrooms based on God’s promise to the children of Israel in Moses’ day,⁹ and influenced their belief system up through the time of Jesus and beyond.¹⁰ In the Seder Olam, we read: “In Ahaziah’s second year, Elijah was hidden and will not be seen again until King Messiah will come, then he will be seen, then hidden a second time until Gog and Magog come.”¹¹

However, they made it clear: “Israel has long ago been assured that Elijah would not come either on Sabbath eves or on festival eves owing to the people’s preoccupation. Assuming that as Elijah would not come the Messiah also would not come.”¹² In their commentaries on the Scriptures, Rabbis taught: “King Messiah, who is to redeem Israel at the end of the days…anoint the altar of burnt-offering, and all its vessels, and consecrate the altar, that it may be an altar most holy, on account of the crown of the priesthood of Aaron, and his sons, and of Elijah, the great Priest who is to be sent at the end of the captivity.”¹³ Not only that, but they wrote: “Though you may be dispersed unto the ends of the heavens, from there will the Word of the Lord gather you together by the hand of Elijah the great priest, and from there God will bring you by the hand of the King Messiah.”¹⁴

Even at the beginning of the Early Church, skeptic Jews constantly spoke against Jesus as the Messiah because Elijah did not come and anoint Him.¹⁵ And long since then Jews are still questioning the appearance of Elijah right before the coming of the Messiah: “There are some Sages who say that Elijah’s coming will precede the coming of the Messiah. All these and similar matters cannot be definitely known by man until they occur for these matters are undefined in the prophets’ words and even the wise men have no established tradition regarding these matters except their own interpretation of the verses.”¹⁶ So we can see how ingrained this concept was in the thinking of all Jews, including Jesus’ followers. Not only that, but Jesus Himself did not dismiss this idea.

Verse 11: Jesus answered, “They are correct in saying Elijah is expected to appear. And it is true that Elijah will make all things clear once he arrives.”

Do our Lord’s words echo that of the Rabbis who were teaching about bringing things to the Temple in Jerusalem? They wrote: “The disciples prepare [their hallowed things] in purity in Galilee! — They let them remain, and when Elijah comes he will purify them.”¹⁷ Could it be that we can identify in this statement, Jesus’ followers from Galilee that would be brought to Jerusalem? And by saying that Elijah would clear things up, this also was foreshadowed by the sayings of the Rabbis: “But now Elijah writes down the deeds of all generations.¹⁸ Ahaziah the King of Judah died following the Eternal’s word that Elijah had spoken.”¹⁹

This was confirmed by the Rabbis who said: “Shall it be assumed that our Mishnah is not in agreement with Rabbi Jose? For does not Rabbi Jose say: If so, what loss does any fraudulent claimant suffer? Therefore, let the whole amount be retained by the Court until ‘the coming of Elijah’?”²⁰ And elsewhere we read: “the remainder must lie until [the prophet] Elijah comes.”²¹ But after agreeing that Elijah would come before the Messiah is revealed, Jesus had more to say about his coming.

It is important that we distinguish between our Lord’s initial coming into the world and His second coming to the world. From all that is said by the apostles, including Paul, and what we find in the revelation given to John, Elijah is only tied to the advent of Christ’s initial ministry in order to bring the good news of the new agreement of grace. We find this clearly explained by what Jesus says next.

Verse 12: But I tell you, Elijah has already come. People did not know who he was, and they treated him badly, doing whatever they wanted to do. It is the same with the Son of man. Those same people will make the Son of man suffer.

Once again our Lord insists that such revelation of what they saw be held until the appropriate time to let it be known. He does not go into great detail, but I’m sure it had a lot to do with what He knew would happen very soon, and how that would affect the message they were sent out to preach once He had ascended. There was something unrecorded in this conversation that led to the question they asked. Perhaps it was because they saw Him talking to Elijah, or that they held onto the belief contained in the words of the prophet Malachi, “Look, I will send Elijah the prophet to you. He will come before that great and terrible time of judgment from the Lord. Elijah will help the parents become close to their children, and he will help the children become close to their parents.”²²

Origen gives us his view: “The disciples who went up with Jesus remembered the traditions of the scribes concerning Elijah, that before the advent of Christ, Elijah would come and prepare for Him the souls of those who would receive Him. But the vision on the mountain, in which Elijah appeared, did not seem to be harmonized with what had been said since Elijah seemed to them to have come with Him rather than before Him. So they say this thinking that the scribes were wrong. To this the Savior replies, not denying what was handed down about Elijah but saying that there was another coming of Elijah before that of Christ unknown to the scribes.”²³

And Chrysostom preached this: “The Samaritan woman also said, ‘The Messiah is coming; when he comes, he will show us all things.’²⁴ And they themselves asked John, “Are you Elijah or the prophet?”²⁵ For this opinion was strong, as I said, both the one about Christ and the one about Elijah, but they did not interpret it as it should have been. For the Scriptures speak of two comings of Christ, both this one that has taken place and the future one. Paul spoke of these when he said, ‘For the grace of God has appeared for the salvation of men, training us to renounce irreligion and worldly passions, and to live sober, upright and godly lives in this world.’²⁶ Behold the first advent, and listen to how he declares the coming advent: ‘Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.’”²⁷

Verse 13: Then the followers understood that when Jesus said Elijah, He was really talking about John the Baptizer.

But what they didn’t understand was that this prophecy had already been fulfilled in the arrival of John the Baptizer. But just as the leading Jews and religious leaders had rejected John the Baptizer, they would also reject Him as well.²⁸ So when that suffering and rejection came, they would have this revelation on the mountain to remember and could hold onto their faith with an even tighter grip. This involvement of Elijah in the first coming of the Messiah was part of Jewish Scripture and tradition. Now Jesus wanted them to concentrate on His second coming. For that event, believers will not be looking for Elijah again, but all the things that Jesus would describe such as a great falling away of believers, wars, rumors of wars, persecution, bloodshed, etc. So as Christians, when we see such things begin to happen, we should not do as the disciples did, get their eyes on Elijah, but keep our eyes on the skies as we await His appearance.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SEVENTEEN

Part II

Verse 4: Peter said to Jesus, “Lord, it is good that we are here. If you want, I will put up three tents here—one for You, one for Moses, and one for Elijah.”

From the context, we believe that Peter started speaking in the midst of Christ’s transfiguration. In other words, when he should have been observing he was orating. Consequently, he did not allow himself to assimilate and be fully impacted by this supernatural event. It appears that all he was thinking about was a way to commemorate the event rather than consecrate the occasion by thinking of how could the disciples offer themselves more fully to God’s will and purpose for their lives.

It is also important to note, that had Peter been wrong in identifying the two men who were talking with Jesus as Moses and Elijah, our Lord would have certainly corrected his mistake. These three figures represented what was righteous and holy in the eyes and mind of the Jews. Moses, the great law giver who led the children of Israel out of Egyptian bondage. Elijah, the first prophet to perform miracles that were unseen before in Israel’s history. Jesus, the Son of God sent to earth as the Messiah to liberate the souls of mankind from the punishment of sin that would have a fiery end.

But what Peter failed to see was that he was witnessing three truths for which he could have built tents to commemorate. First, that the Law had been speaking about the Messiah’s coming from the beginning and now it was confirmed by Moses. Second, the Prophets had also revealed where the Messiah would be born, how it would happen and what He would come to do. And now, this was confirmed by Elijah. But a third factor to consider was this, Jesus was telling the Law and the Prophets that they were no longer needed. He had come to meet all their requirements in order to be accepted as the true Messiah.

There was good reason for Peter to think that way. Figuratively speaking, the prophecy of Isaiah had come true for him, “Your eyes will see the King in His beauty.”¹ And had Peter been successful in erecting a tent, he may have been expecting the same thing that happened to Moses in the wilderness: “Then the cloud covered the Meeting Tent and the Glory of the LORD filled the Holy Tent. Moses could not go into the Meeting Tent because the cloud had settled on it, and the Glory of the LORD had filled the Holy Tent.”² That’s what took place when Solomon completed the Temple: “When the priests came out of the Holy Place, the cloud filled the LORD’s Temple. The priests could not continue their work because the Temple was filled with the Glory of the LORD.”³ And in John’s apocalypse we see it happen again, “The temple was filled with smoke from the glory and the power of God. No one could enter the temple...”⁴

In his preaching, a 5th-century bishop of Rome, Leo the Great, made this comment on Peter’s outburst: “Excited therefore by these revelations of secret realities, the apostle Peter, spurning the ordinary, and disgusted with earthly things was seized by a certain excess of passion toward a yearning for eternal things. Filled up with the joy of the whole vision, he wished to dwell there with Jesus where he was delighting in Christ’s manifested glory… But the Lord did not reply to this suggestion, for while it was not wrong it was inappropriate since the world could not be saved except by Christ’s death. And in the Lord’s warning the faith of those who believe is called to account. Among the temptations of this life we should understand that we are to ask for endurance before glory. Good fortune in ruling cannot come before a time of enduring.”⁵

On Monday, May 16, 1994, I was in the mountain resort city of Baguio, Philippines as a guest lecturer at the Full Gospel Businessmen’s National Convention. The main speaker was Mel Tari, the Indonesian evangelist who wrote the stirring book about the great revival in Indonesia titled, “Like a Mighty Wind.” I enjoyed talking with him and mentioned one incident that occurred during that period on the Isle of Timor. A congregation was worshiping in a church, that held about 200 people when they heard the sounds of fire bells coming down the street and stopping in front of the church. The police station across the street had reported the church was on fire. Suddenly firemen rushed in with buckets of water to tell the people to get out because there were flames seen on top of the roof. But much to the firemen’s surprise, there was no fire inside. As Mel told me, “It was the fire of God hovering over everyone because people were receiving Jesus Christ as their Lord and Savior, and being filled with the Holy Spirit.” Oh that we could witness the same today where churches would become known for the glory of God hovering over them.

Verse 5: While Peter was talking, a bright cloud formed above them. A voice came from the cloud and said, “This is my Son, the one I love. I am very pleased with Him. Obey Him!”

What this voice had to say would reverberate around the world in the ensuing centuries. This scene is reminiscent of what occurred in the Arabian desert, “Mount Sinai was covered with smoke. Smoke rose off the mountain like smoke from a furnace. This happened because the LORD came down on the mountain in fire. Also, the whole mountain began to shake. The noise from the trumpet became louder and louder. Every time Moses spoke to God, God answered him with a voice like thunder.”⁶ And just like the children of Israel: “You heard the sound of someone speaking, but you did not see any form. There was only a voice.”⁷ What the voice said confirmed the prophecy of Isaiah, “Here is my servant, the one I support. He is the one I have chosen, and I am very pleased with Him.”⁸ That message would affect the disciples and have a tremendous impact on them.

Early church leader Leo the Great continues his exposition on this text: “A voice from the cloud said, This is my beloved Son, with whom I am well-pleased; listen to Him. I am manifested through His preaching. I am glorified through His humility. So listen to Him without hesitation. He is the truth and the life. He is my strength and wisdom. ‘Listen to Him’ whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. ‘Listen to Him’ who by His blood redeemed the world, who binds the devil⁹ and seizes His vessels, who breaks the debt of sin and the bondage of iniquity. ‘Listen to Him’ who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into His kingdom.”¹⁰

Sounds like good preaching to me. But let’s take it one step further. In my many years of ministry God has blessed me with, I have discerned that believers can often be classified in three categories. There are those who are satisfied with the way things are going in their lives and they work just hard enough to keep their spiritual equilibrium. Then, there are those who find so little time to be involved in discipleship activities and hope that things will pan out in the end in their favor. Finally, there are those who are never satisfied with the status quo and are always asking, seeking, and knocking on Wisdom’s door wanting more and more understanding of where the Lord expects them to be so they can see where they are and then take the necessary steps to get to where they need to be.

Those in the first category are like Peter. They’ve had this great experience and want to stay right where they are. You often hear it in their testimonies as they recount when they were born again and became a new creation in Christ. But that’s where they built their tabernacle and have not moved on from there. So it may take a voice from heaven, either through a sermon, song, book, or other vessels, to tell them that Jesus is still the One in whom He is well pleased, but if they want to have His favor they must start following and become more like Him.

Verse 6: When Jesus’ followers heard this voice, they became frightened and fell to their knees on the ground.

Little did they know at that time how penetrating this revelation would be to everyone as we see in the Jewish writing called, “Sepher Yetzirah,” or “Book of Formation,” which is perhaps the oldest Rabbinical treatise of Kabalistic philosophy still extant. Kabbalah originally developed entirely within the realm of Jewish thought, and kabbalists often use classical Jewish sources to explain and demonstrate its esoteric teachings. These teachings are held by followers in Judaism to define the inner meaning of both the Hebrew Bible and traditional Rabbinic literature and their concealed concepts, as well as to explain the significance of Jewish religious observances.

The Sepher Yetzirah was first put into writing around 200 AD. In the section titled: “The Fifty Gates of Intelligence,” is found a diagram of Kabbalistic knowledge emanating from the “Divine Sphere,” which contains all enlightenment, and descends by stages down through the angels, heavens, humanity, animal, vegetable, and mineral kingdoms to basic matter and then into chaos. In Chapter 6, the Kabalists say that one must rise and pass through all Fifty Gates to reach the Thirty-two Mysterious Paths of Wisdom. They state that Moses only passed through the forty-ninth gate, but never entered the fiftieth gate.

Some of the ascending gates in the First Order are elementary: 1. Chaos. 2. Void. 3. Abyss. 4. Origin of the Elements. 5. Earth (no seed germs). 6. Water. 7. Air. 8. Fire 9. Differentiation of qualities. 10. Mixture and combination. But when we reach the Sixth and final Order, we come to the “The Archetype.” Gate Fifty, which is God, whom they call, “never ending light.” He who no mortal eye has seen. Then incredibly, it goes on to say, “…and Who has been known to Jesus the Messiah alone.” No wonder the disciples fell flat with their faces on the ground. This was done not only out of fear but out of awesome reverence and divine respect.¹¹

This sounds familiar to what happened to Samson’s parents, Manoah and his wife when they were visited by the angel of the LORD. They were so awed that they wanted to know His name. But He told them it would be too amazing for them to comprehend. So out of reverence, “Manoah sacrificed a young goat on a rock. He offered the goat and a grain offering as a gift to the Lord and to the One Who Does Amazing Things. Manoah and his wife were watching what happened. As the flames went up to the sky from the altar, the angel of the Lord went up to heaven in the fire. When Manoah and his wife saw that, they bowed down with their faces to the ground. He finally understood that the man was really the angel of the Lord. The angel of the Lord did not appear to Manoah and his wife again. Manoah said to his wife, ‘We have seen God. Surely we will die because of this.’”¹² Manoah and the disciples knew what God told Moses what would happen if any human ever saw the face of God. This was considered the holiest thing that a person could ever encounter as we see when David saw the angel.¹³

Why is it then that we enter the presence of God so casually and nonchalant? Who would dare feel comfortable in the way they are dressed in God’s house were His presence to be revealed in the same manner as it was here? O God, forgive us for taking Your presence so lightly and not showing You the respect You deserve. The disciples were so mesmerized that it took a touch from Jesus’ hand to bring them out of their trance. The same thing happened to Daniel, “While Gabriel was speaking, I fell to the ground and went to sleep. It was a very deep sleep. Then Gabriel touched me and lifted me to my feet. He said, ‘Now, I will explain the vision to you.’”¹⁴

Verses 7-8: But Jesus came to them and touched them. He said, “Stand up. Don’t be afraid.” The followers looked up, and they saw that Jesus was now standing alone.

In reading this text, some early Church Fathers expressed their reactions as well. Jerome gives his assessment: “For three possible reasons, they were petrified with fear: either because they knew they had sinned or because the bright cloud covered them or because they had heard the voice of God the Father speaking. Human weakness is not strong enough to bear the sight of such great glory but trembles with its whole heart and body and falls to earth.… ‘And Jesus came up and touched them.’ Because they were lying down and could not rise, He mercifully came up and touched them so that through His touch He might put to flight their fear and strengthen their weakened limbs. ‘And He said to them, “Rise, and don’t be afraid.”’ Those whom He had healed with His hand, He heals with His command, ‘Have no fear.’ First, the fear is expelled so that afterward doctrine may be imparted.”¹⁵

Then Origen wants everyone to consider the details of this passage. He says: “See if you can also say this: The disciples understood that the Son of God had been speaking to Moses. It was Moses who had said of God, ‘No one shall see my face and live.’¹⁶ The disciples understood the testimony of Moses about God. They were not able to endure the radiance of the Word. They humbled themselves under the mighty hand of God. But after the touch of the Word, they lifted up their eyes. They saw Jesus only and no other. Moses, the law and Elijah the prophet had become one with the gospel of Jesus. They did not abide as they formerly were as three, but they became one. Think of these things in a spiritual sense.”¹⁷

What a wonderful way to illustrate our own experience of the glory of the Father surrounding us in the presence of our Lord Jesus the Christ. How we must not continue to lay on the ground in repentance and awe, but get up and begin to walk in faith and go where He leads us. And to also realize that we do not need to carry the burden of the Jewish believers who were yoked with the Law and the Prophets, but to be assured that in Jesus all of those requirements have been fulfilled, and that faith in Him alone will meet all those requirements for salvation so that we can be yoked with Him in carrying out the duties He assigns to us. So if you built a tabernacle on the spot where you were born again, it’s time to go out and move on toward the gates of the city whose maker and occupant is God Almighty. Remember, there is a place already built and waiting for you so you can be in His presence for eternity.

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SEVENTEEN

Part I

Verse 1: Six days later, Jesus took Peter, James, and John the brother of James and went up high on a mountainside. They were all alone there.

Even though Jesus did not feel bound by Jewish laws and customs as it relates to the doctrine of salvation, He did visit synagogues on the Sabbath and participated in the feasts to show that while this new agreement He came to introduce did not take away all aspects of the Jewish faith, it sure did give them a new dimension by bringing people into a closer relationship with God the Father. According to Matthew, it had been six days since Jesus’ confrontation with Peter, and that may require those who follow Him to give up their all for His cause. Mark, in his Gospel, mentions the same six-day gap in Jesus’ life and ministry. However, Luke and John mention that it was about eight days later that our Lord took Peter, James and John up to the mountain.

At this point in time, Jesus had no interest in being branded a rebel trying to overthrow the Jewish religious establishment and liberate His followers from Roman occupation. So there were occasions when He abided by the standard forms of dress, eating, and observing the restrictions that would affect His followers who wanted to go with Him, such as traveling on the Sabbath. So the difference in time between Matthew’s six-day account and that of John’s eight-day interval is affected by a Sabbath day. For instance, from Sunday after sunrise to Friday before sunset, Jesus continued to minister in Caesarea Philippi. He waited until Sunday morning before going up on to the mountain where the transfiguration took place. So Luke and John’s count included the ensuing Saturday and Sunday, while Matthew and Mark did not. The thing to remember is that John was on the mountain with Jesus when this took place. So Matthew knew when they left, but John knew when they arrived and all that happened up there on the mountain’s slopes.

I wonder if the disciples thought about what occurred to Moses when he was led up on the mountain to converse with God.¹ Meeting on a mountain top with God was not new, we see it repeated in the Old Testament.² Even Elijah had such an experience.³ Matthew chose not to identify this mountain. But since Jesus and His followers were still up in northern Galilee, having just finished His missionary journey to Caesarea Philippi, it would be a mountain in that region. As Dr. Lightfoot says: “So that it seems far more consonant to the history of the gospel, that Christ was transfigured on some mountain near Caesarea Philippi; perhaps that which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof the city of Caesarea was placed.”⁴

Those who have visited in the area of Caesarea Philippi tell us that it lays at the head of the Jordan valley, on the highway from northern Palestine to Damascus. This area is surrounded by picturesque hills, covered with poplar, oak, and evergreen trees, along with fertile gardens watered by the many streams that sprang from the base of Mount Hermon. Caesarea Philippi was a Roman town situated on a triangular terrace, with the present Wady Hashabeh on the north and the Wady Zaareh on the south. On the east, there was also a protecting moat, while the inner city was surrounded by thick walls and guarded by towers. It was not within this heathen city but on the quiet hilltops and the spurs of Mount Hermon that rise to the north of the town, that Jesus found the refuge and peace which He often sought there.

Mount Hermon

The mountain has been known as Ba’al Hermon, Senir, Sirion, Sion, and by Josephus as Mt. Lebanon. Today the Arabs call it “Jabel A-talg” which translates as “the snow mountain.” More than twenty ancient temples have been found on the mountain or in its vicinity.

Mount Hermon is a massive mountain plateau, twenty miles long from northeast to southwest. Like most of the mountains of Palestine, it is composed of hard limestone, covered at places with soft chalk. On its northern side, the vineyards run up to a height of almost five thousand feet. Above are found scattered oaks, almond, and dwarf juniper trees. The mountain rises to the height of 9,050 feet and is crowned by three peaks. The northern and southern peaks are about the same height, while the western, separated from the others by a depression, is about one hundred feet lower. Mount Hermon commands a marvelous view of almost the entire land of Palestine. From the masses of snow which cover its broad top far into the summer and lie in its ravines throughout the year, flow the copious waters of the upper Jordan. But Jesus did not take His disciples up to these heights to view the land below, but to see a more spectacular view that came from above.

Verse 2: While these followers watched Him, Jesus suddenly changed right before their eyes. The skin on His face became bright like the sun, and His clothes became white as light.

The Greek text has, metamorphoō, which means “to change into another form.” It is interesting that the KJV uses the English word “transfigured” here because there is a difference between transformation and transfiguration. Basically, transformation implies a remaking of the nature of a person or object, which today is called “morphing.” Transfiguration, however, implies a revelation of the true inner nature. The text does not suggest any change in bodily form, but in bodily appearance. This can be compared to a person or thing being moved out of the shadows into the bright sunlight.

Any Jew hearing this account would not be surprised, even one of their own prophets records his experience: “And then those men took me and bore me up on to the sixth heaven, and there I saw seven bands of angels, very bright and very glorious, and their faces shining more than the sun’s shining, glistening, and there is no difference in their faces, or behavior, or manner of dress.”⁵ It is important to note that Jesus’s figure did not change into a form like those of heathen gods where the image is half human and half animal. Rather, being both divine and human the divine part of His nature was exposed for the disciples to see.

When it comes to the description of the change that took place in his garments, the Latin Vulgate, Ethiopic Version, and Münster’s Hebrew Gospel all say they became, “white as snow,” as does the King James Version.⁶ However, the New International Version, Complete Jewish Bible, and the Aramaic Version have, “white as light.” In any case, it was whiter than any bleach could make His garments, and it was illuminated with an inner light. Put together, we could say that Jesus’ garments turn as white as glistening snow.

We also see that Jesus shared a phenomenon with Moses when he encountered the Most High God on a mountain. “Aaron and all the people of Israel saw that Moses’ face was shining brightly. So they were afraid to go near him”.⁷ One Jewish commentator sees a correlation between what happened here with Solomon’s words: “For the law is a lamp, the Word is light, and makes clear that discipline is the way to life”.⁸ Says the Rabbi, “If Moses, who had spent only forty days in the environment of celestial beings including the Torah, had absorbed so much spiritual light that it blinded ordinary mortals, how much more blinding must be the light of the Torah itself which had existed since long before there had been a material universe.”⁹ I wonder if this Rabbi knew that he was endorsing the fact that Jesus, Who was the Word, was brighter than the law, and has existed before the foundation of the world.

Also, the Psalmist got a glimpse of the glimmering robe, “You are clothed with glory and honor. You wear light like a robe.”¹⁰ This then begs the question, with the exclusiveness of the invitees how did Matthew come into possession of the details when the three disciples present were told to tell nobody about it? This is partially answered in verse 9. It could have been either one or all three who relayed this experience to the other disciples.

So here, far away from the Galilean multitudes and Judean critics with their fantasies of a temporal Warrior Messiah, Jesus told His disciples that He must accomplish His mission not by the sword or with the outward signs of triumph, but through suffering, ignominy, and death. Therefore, we must look at this as a scene of transfiguration closely connected with His announcement to His disciples of the supreme sacrifice which He was about to make and which revealed to them His true character.

Verse 3: Suddenly, two men appeared and were talking with Him. They were Moses and Elijah.

The next question comes naturally: Was it really Moses and Elijah who appeared with Jesus? First, we know that Elijah was taken up into heaven in a fiery chariot,¹¹ and, we are told that “God buried Moses in Mt. Moab.” This was in the valley across from Beth Peor. But even today, no one knows exactly where Moses’ tomb is.¹² So there is no record of their funerals. But we do find this interesting story in Jewish writings about Moses following his death:

“Moses now fell upon his face before God, saying, ‘Permit me to speak to the Messiah before I die.’ God then said to Moses: ‘Come, I will teach you My great name so that the flames of the Shekinah do not consume you.’ When the Messiah, David’s son, and Aaron beheld Moses approaching them, they knew that God had taught him the great name, so they went to meet him and saluted him with the greeting: ‘Blessed be he that comes in the name of the Lord.’ Moses then said to Messiah: ‘God told me that Israel was to erect a Temple to Him on earth, and I now see that He has built His own Temple here in heaven!’”¹³

Little did the author of this story know that one day Moses would have his prayer answered, and he would talk to the Messiah. Not only that but in this story we find the inspiration that may have been the impetus behind Peter’s request to built three tabernacles. Moses and Elijah meeting the Messiah at this level was consistent with Jewish teaching. In their minds, Moses represents the Law, and Elijah the Prophets. This has been a theme throughout Matthew in relationship to our Lord’s mission.¹⁴

It is also necessary to address the question that naturally arises about how could those who died and went to their place of rest to await the resurrection be called back to the sphere of the living where they spoke with Jesus the Messiah? It may be answered by remembering that Jesus had not yet crossed the line between those who died before He was resurrected and those who would die afterward. We know that the medium in Endor, called Samuel out of his rest to speak to King Saul.¹⁵ Also, in Jesus’ own parable about the rich man and Lazarus, we are given a picture of Hades where Abraham was also waiting for the resurrection. But the place where Abraham rested quietly and where the rich man ended up in torment was separated by an abyss that no one could cross.¹⁶ But after Jesus rose from death, we are told by Paul that all the saints were transferred to His place of rest to await the day when He would return to resurrect them.¹⁷ Therefore, since the transfiguration occurred before Jesus’ resurrection, Moses and Elijah were still available for conversation.

One Rabbi said it had always been taught to him that: “Neither did the Shekinah ever descend to earth, nor did Moses or Elijah ever ascend to Heaven, as it is written, ‘The heavens are the heavens of the Lord, but the earth He has given to the sons of men.’”¹⁸ Some scholars believe that this statement no doubt contained a hidden polemic against the doctrine of Jesus’ ascension.¹⁹ This would also fit into Christian doctrine which holds that all believers are at rest awaiting the day of resurrection. But this also conforms to what the Jews were expecting because of what God said to Moses: “Moses, as you have given your life for the Israelites in this world, so in the days of the Messiah when I will bring Elijah the prophet, you two will come together.”²⁰

It also conforms with the teaching of the Rabbis who said: “Others declare that Moses never died; it is written here, ‘So Moses died there’, and elsewhere it is written: And he was there with the Lord.²¹ As in the latter passage it means standing and ministering, so also in the former it means standing and ministering.”²² So Jews hearing this story of Jesus’ encounter would not find it odd for Moses to be meeting with the Messiah on a mountain top. Also, it is found in the Talmud that one pious Rabbis often talked with Elijah,²³ much like a Christian today would claim they were spoken to by the Holy Spirit or that they spoke with God.

In other places, we are told that Elijah often visited a Jewish Academy. They say: “Once, Elijah was late on the first of the month.”²⁴ But also, we are told: “The story is told of two pious men, that one of them shared his meal with his waiter first, while the other did so last. With the one who gave the waiter his share first, Elijah conversed; with the one, however, who gave it to his waiter last, Elijah did not converse.”²⁵ But as to Elijah’s true mission, the Jews were quite uncertain. In one instance, Rabbi Joshua speaks of the tradition given to him: “That Elijah will not come to declare unclean or clean, to move far away or to bring near, but to move far away those families that were brought near by violence and to bring near those families that were moved far away by violence.”²⁶ Jewish scholars interpret this to mean that Elijah will make no changes in the Law, but only bring an end to injustice.

In his sermon on this text, early church preacher Chrysostom gives this exhortation: “Jesus is transfigured to manifest the glory of the cross, to console Peter and the others in their dread of the Passion and to bring their minds to elevated understanding. Those who went up with Him did not hold their peace but were destined to speak of the glory which He was to accomplish at Jerusalem—of His Passion and the glory of the cross. And not only did Jesus elevate their understanding, but also He brought their virtues to a higher level, so that they could meet the requirements expected of them. He had just said, ‘If any man would come after me, let him deny himself, and take up his cross, and follow me.’²⁷ He then set before them Moses and Elijah, who were ready to die ten thousand times for God’s decrees and for the people entrusted to them. Each of them, having lost his life, found it. For each of them both spoke boldly to tyrants, the one to the Egyptian, the other to Ahab. They spoke on behalf of heartless and disobedient people. They were brought into extreme danger by the very persons who were saved by them. Both desired to lead people away from idolatry. These were not eloquent men. Moses was slow of tongue and dull of speech.²⁸¹⁷ Elijah had the crudest sort of appearance.²⁹ Both were strict observers of voluntary poverty. Moses did not work for worldly gain. Elijah did not possess anything more than his sheepskin.”³⁰

Whatever the reason for Jesus exposing His disciples to this divine transfiguration, it no doubt solidified in their minds that He was certainly from another world. That His human body carried around inside a oneness with God the Father. And that on occasions, that divine nature shown through for only the privileged to see. Since Christ lives within us, perhaps we too can experience moments when those around us see something shining from within us that they realize is beyond just being human in nature. Could that be what Jesus meant when He said: “Let your light shine before men?” If so, then ask yourself, how many times does your light shine so that those around you are amazed and know that you are truly a child of God?

I would not be surprised if you’ve heard a minister say from the pulpit or on a Christian broadcast, “We are what we think and say we are.” In other words, if you think you are inferior you will be inferior. If you think you are talented, you will be talented, etc. It is made to sound as if this is a new concept in motivational thinking. But the truth of the matter is that this concept was expressed in writing a long time ago by Siddhartha Gautama, better known as, Buddha.¹ Put in modern terms it reads: “All that we are is the result of what we have thought.”

However, even though there is no record that Buddha read the Old Testament, he was only repeating what the wise king Solomon said: “As a man thinks in his heart so is he.”² In the words of British philosophical writer, James Allen: “A man is literally what he thinks, his character being the complete sum of all his thoughts.”³ But a French philosophical writer named Rene Descartes said, in Latin, “Cogito ergo sum,” or, as it better known in English, “I think, therefore I am.”

Why does our thinking have such an impact on us and those around us? We know it comes from a conscious mind and involves reasoning that leads to rational decisions. That is all well and good, but it must draw its energy from some source other than collecting these thoughts out of thin air. According to Jesus, the source is what we put in our hearts and minds.

Just like a seed that is programmed to germinate, grow, blossom and bear fruit, so are the seeds that we allow being planted in our hearts and minds. That’s why He said: “A good tree does not produce bad fruit. And a bad tree does not produce good fruit. Every tree is known by the kind of fruit it produces. You won’t find figs on thorny weeds. And you can’t pick grapes from thornbushes! Good people have good things saved in their hearts. That’s why they say good things. But those who are corrupt have hearts full of corruption, and that’s why they say things that are corrupt. What people say with their mouths comes from what fills their hearts.”⁴

So, if you are worried about what may stream out of your mouth, especially under duress or in a moment of panic, indecision, or anger, become more discreet and cautious as to what goes into your mind and takes root. You may deceive others by the way you look, but it’s hard to mislead them by what you say in unguarded moments. Yes, it is always good to think before you speak. But when your thinking flows from a polluted or bitter well, then that’s what you offer others to drink. – Dr. Robert R. Seyda

ARE YOU A FAN OF THE HOLY SPIRIT

While in England to speak at a National Youth Convention, I went a few days early and had the privilege of visiting the first Methodist Church ever built in England, the John Wesley Chapel in Bristol. I stood inside looking up at the high pulpit where he preached, and upstairs I saw the table and chair where Adam Clarke wrote his commentary. I felt like I was walking where saint’s had trod. This was the place the Wesleyan Revival flame was ignited. It was also here where Wesley espoused his views on the doctrine of sanctification which was such a strong belief in Methodism. I thought how blest and fortunate England was to have such a historical vestige that honored God and His Word.

Two days later when I boarded a train on my way to Birmingham, England, I ended up sitting next to a middle-aged lady. Some young people boarded the train as well. Their loudness, crass talk, and discourteous manners ended up giving us a reason to begin a conversation. She bemoaned the fact that ethics and morals were at a new low in Britain. She detected by my accent that I was not British and politely asked my reason for visiting England. I told her about Wesley’s Chapel and that I was a minister.

This prompted her to begin telling me how the people in the United Kingdom felt about their churches where the flames of revival and reformation once burned brightly. She was not hesitant in letting me know how people were reacting to the deteriorating condition of their church and among their ministers. She said pastors came across as cold and seeking only earthly possessions; that their sermons were on everything except the Bible.

When I shared with her that I was a Pentecostal, that really got her attention. She told me some of the wild things she had heard about Pentecostals. While I confessed that there were some who might fit that description, I also let her know that in most cases we were part of a long line of movements in succession to what John Wesley had preached right there in Bristol. Before we parted company in Birmingham, as I switched trains on my way to the convention in Leicester, I encouraged her to find a good Spirit filled church and let the Word of God and the presence of the Holy Spirit kindle a fire within her. She told me she would.

That was some 47 years ago. Never did I think that one day I would start hearing the same things she said about her dying church in England being said about some Pentecostal churches in America. The apostle Paul told young Timothy to fan the flame that empowered the gifts God bestowed on him through the Holy Spirit. Yes, we have been given the oil of the Spirit; yes we are the vessels holding that oil by which we are the light of the world; yes the Spirit of God ignited the flame when He filled us, but we must continue to fan the flame.

Therefore, it is our responsibility to see to it that our churches are still places where people can hear the rush as of a mighty wind that fills the house where they are sitting. If we are not on fire, let’s not blame God; let’s not impugn the Holy Spirit for not moving. God forbid that someday tourists will visit our empty churches with vacant pulpits, silent pianos, organs, unfilled choir lofts, and have the guide tell them, this is where it all began. So fan the flame! Get the fires burning again! Do you feel the Spirit moving in your soul? Start fanning the flame right now with praise and worship. Make it burn bright! Cause the flame to burn bright! It’s up to you!

IMPORTANT UPDATE ON NEW TESTAMENT CONTEXTUAL COMMENTARY

Beginnning on Monday we will begin to explore Chapter 17 of Matthew’s Gospel. The disciples will witness the most glorious transformations of Jesus right before their eyes. What does it mean? What lessons should they learn from with they’ve just seen? How does it affect their view of Jesus as the Messiah?

But, before the glare of His glory is gone from their eyes they will also witness as the divine world and the Satanic world collide in a spectacular display of God’s power. Yet, it wasn’t the power they were looking for. So Jesus had a long road ahead of Him.

Then, an incident takes place that gives Jesus the opportunity to help them better understand their responsibilities as citizens of an earthly kingdom and their obligations as citizens of God’s kingdom. But instead of this causing them to rejoice, it ends up causing a controversy that almost rips the unity of the disciples apart.

So I’ll see you on Monday. And may God bless your richly for your continued love of His Word. All of you are His special disciples here on earth, keeping the light of His Gospel shining in a dark world.

UPDATE ON NEW TESTAMENT CONTEXTURAL COMMENTARY STUDY

We just finished the turning point portion of Matthew’s Gospel, where Jesus reveals three important factors in His journey here on earth. Up until now, He ministered throughout His home province of Galilee in the area of  Capernaum. But His fame as a miracle worker and teacher of a new doctrine, they considered a heresy, had spread all the way down to Jerusalem. So the Jewish leaders there sent a contingent of Pharisees and Sadducees to question this Jesus of Nazareth and force Him to prove that He was the Messiah that people were claiming Him to be.

Jesus called their questioning and opposition to His ministry, yeast, and warned His disciples and followers not to allow such yeast of doubt to affect their thinking and faith in Him as a messenger sent by God. And just to show them that He had not lost any of His power, He took them back across the Sea of Galilee to feed 4,000 men, plus all their wives and children. That was His way of proving to them that the yeast of doubt brought by the Pharisees and Sadducees was harmful to them.

So then He took them north to a city that was known for its idolatry, and while visiting there, He sat His disciples down and asked them what they had heard while walking around this city about what people were saying about Him. After they told Him, then  Jesus asked them, “Who do you believe that I am?” That’s when God the Father used Peter to reveal that this Jesus was the Messiah, the Son of the Living God. That revelation was very critical to what Jesus had planned to reveal to them.

That revelation was very critical to what Jesus had planned to reveal to them. So with that confession, He then told them that He would be going to Jerusalem. But instead of Him being welcomed as the Messiah, He would be persecuted, mistreated, and die on an execution stake. At first, Peter objected. But then Jesus told him that such thinking came from Satan, and it was to be rejected and discarded. This was the plan of God, and nothing could stand in its way.

Once they understood that the Messiah must first become the Lamb of God to take away the sins of the world before He could become the King of God’s kingdom, He then informed them that they too must be willing to sacrifice their lives on an execution stake if so demanded in order to promote God’s Kingdom here on earth. In fact, He told them that all of them would live long enough to see Him rise victorious and be crowned King of His Father’s kingdom.

This was not only a message for His disciples and followers then, but it continues to be the same message for today. The Kingdom of God is not for those who want the world to look at them as victims, but only for those who are willing to become victors just like Him. That’s why one day they would be seen by John in his vision as “Overcomers.” And they become overcomers through the blood of the Lamb (Revelation 12:11).

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

GOSPEL OF MATTHEW

CHAPTER SIXTEEN

Part IX

Verse 27: The Son of man will come again with His Father’s glory and with His angels. And He will reward everyone for what they have done.

Our Lord now suddenly goes from what His disciples can expect in the near future to what can be expected in the far future. No doubt He wanted to assure them that any self-denial, suffering, pain, misery, or death they may suffer in this life for His cause, will be amply rewarded in the life to come for everything they gave up to spread the Gospel.

Zechariah tells us what some will do when Messiah’s feet touch down on the Mount of Olives and it splits in two from east to west making a valley that runs north to south: “You will flee through this valley, for it will reach as far as Azal. Yes, you will flee as you did from the earthquake in the days of King Uzziah of Judah. Then the Lord my God will come, and all His holy ones with Him.”¹ Job, also, was not fooled, he made it plain, “He pays us back for what we have done. He gives us what we deserve.”² Solomon shows his wisdom when he says, “You cannot say, ‘It’s none of my business.’ The Lord knows everything, and He knows why you do things. He watches you, and He will pay you back for what you do.”³

God tells Isaiah the other side of the story, “Tell the good people who do what is right that good things will happen to them. They will receive a reward for what they do. But it will be very bad for wicked people, because they, too, will get what they deserve. They will get what they did to others.”⁴ The prophet Jeremiah was given a similar word from God: “But I am the LORD, and I can look into a person’s heart. I can test a person’s mind and decide what each one should have. I can give each person the right payment for what they do.”⁵ And the Lord was straight foreword with the prophet Ezekiel in this message: “The common people will be very afraid because I will pay them back for what they did. I will decide their punishment, and I will punish them. Then they will know that I am the LORD.”⁶

In his sermon on this text, Chrysostom gives this exhortation: “Do you see how the glory of the Father and of the Son is all one glory? But if the glory is one, it is quite evident that the substance also is one. For if in one substance there be a difference of glory (‘for there is one glory of the sun, and another glory of the moon, and another glory of the stars; for even the stars differ in glory from one another;’⁷ although the substance is one), how may the substance of those differ in which the glory is one? For He did not say, ‘In glory such as the Father’s,’ whereby someone might suppose again some variation between the glory of the Father and the Son. Rather, He implies the entire perfection of the one God: ‘In that same glory, He will come,’ for it to be deemed one and the same.”⁸

Verse 28: Believe me when I say that there are some people standing here who will see the Son of Man taking over His kingdom before they die.

It is quite evident from this verse that Christ did not mean His kingdom during the millennial reign or anytime thereafter. The tone of the statement indicates that those of whom He speaks will eventually die but not until after they have seen Him as the appointed King of His kingdom. Almost 200 years ago one Bible commentator stated: “This appears to refer to the mediatorial kingdom which our Lord was about to set up, by the destruction of the Jewish nation and civil order, and the diffusion of the gospel throughout the world.”⁹ This would have to take place before the rapture since death will have no power over the redeemed after that. Also, it had to occur before He ascended because the Holy Spirit was coming to temporarily replace Him until He returned again to resurrect the dead, which obviously was going to take quite a bit of time in order for the church to spread His Gospel throughout the world. Consequently, He must have taken claim over His kingdom sometime after this statement, but before His ascension.

There are indications in the scripture that reveal He came into His kingdom after His death. Remember His promise to the thief, “Today you will join Me in Paradise.” Add to this Christ’s own statement, “My kingdom is not of this world.” Therefore, Christ’s kingdom was spiritual. Consequently, He had to become a spiritual being in order for Him to qualify as King of that kingdom. Therefore, it is logical that following His death on the cross, and while His human body lay sealed in the tomb, and after He visited Hades where Abraham and others were waiting, He then ascended in spirit to the Father to receive His crown of victory before going back into His body and for the stone to be rolled away so He could show Himself to His disciples as the risen Savior. No wonder Mary did not recognize Him at first. The last time she saw Him was as a persecuted prophet, beaten, and tragically crucified, then carried to a borrowed grave. Only after He called out her name did she realize she was looking at Majestic Royalty, the Prince of Peace, the King of Glory.

Bishop Hilary gives his summation of what our Lord meant by these words to His disciples. He writes: “Therefore it was necessary by the authority of a real and manifest example that He teach them of the loss of present things and place these in the context of future gains. All of this might seem contrary to the power and perception of current judgment. After he had warned of the cross to be borne and the soul to be ruined and the eternity of life to be exchanged for the loss of the world, He turned toward His disciples and said that some of them would not taste death until they beheld the Son of man in the glory of His own kingdom. Moreover, Jesus Himself tasted death and showed the faithful already a taste of death. And so deeds.”¹⁰

Whenever there seems to be some confusion between what our Lord said would happen and the things that were yet to happen, the best guide is to examine the history of the community of faith and see what did or did not yet take place. As of now, we have no record of a mass resurrection of all believers who were then assembled in the sky for their trip into heaven. So we can certainly say that is yet to come. We also have no evidence of the kingdom coming to earth in the form of a New Jerusalem as depicted in John’s revelation, so we still await that glorious day.

But we do know that from the time our Lord gave the commission to His disciples and their endowment of the Holy Spirit on the Day of Pentecost, the assembly of believers has continually grown around the world. So the Kingdom of God is already here in a spiritual sense, awaiting its King in a physical sense. And to that end, all true believers know that in order to gain everlasting life, we must be willing to forfeit our plans for this life by making Him and His mission a priority by the way we live, even to the point of giving up life altogether for His sake if that is what it requires to remain faithful to Him and His cause. The question for all believers is this: Are we ready to do this for the One who loved us so much He gave His only Son to die once so that we might live eternally? Pray that you answer is, “Yes!”