Daily Writing

Wednesday, 18 February 2026

Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.” Matthew 17:4

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And answering, Peter, he said to Jesus, ‘Lord, good, it is – us to be here. If You desire, we will make here three tabernacles: You one, and Moses one, and Elijah one’” (CG).

In the previous verse, it was noted that during the transfiguration, Moses and Elijah appeared to them, talking with Jesus. Matthew next records, “And answering, Peter.”

All three gospel narratives agree that it was Peter who spoke to Jesus. However, each will show the individual preference of how Peter addressed Him. Matthew continues the narrative with, “he said to Jesus, ‘Lord.’”

Matthew records the word, kurios, lord. It is derived from kuros, supremacy. Mark records the word rhabbi. It is derived from the Hebrew rab, abundance, which is fixed to a pronominal suffix. The meaning then is “my master,” with the intent of “my great one,” or “my Mr. Full of Knowledge.” Luke records the word epistates, master. That is derived from epi, upon or over, and histemi, to stand. Thus, it is one who stands over another.

Each of them gives the same general meaning but is taken from the author’s own well of knowledge when penning the account. The word spoken by Peter would have been in Aramaic, thus rhabbi is probably what was said. With that stated, Peter next says, “good, it is – us to be here.”

The meaning probably isn’t, “It is good to be here, because…” Rather, Peter’s intent seems more akin to “What a satisfying experience it is for us to be here.” To bolster that thought, he next says, “If You desire, we will make here…”

Some manuscripts say, “I will make.” Scholars who lean toward this as correct indicate it is in line with the impetuous nature of Peter, as if “I will handle this.” However, that doesn’t change with “we.”

Depending on the situation, there is no less impetuosity if Peter volunteered others. However, it isn’t certain that we have all that was said. Rather, the gospel focuses on particular things while probably ignoring other things that may have transpired. Understanding this, Peter continues, saying, “three tabernacles.”

It is a new word, skéné, a tent. In this case, it would be referring to a tabernacle built out of whatever branches could be obtained by the disciples. The word can be used literally, as it is here, or it can be used figuratively, such as in Hebrews 9:11. Peter, assuming this may be an extended stay for them, or maybe hoping it can be extended by his suggestion, offers to build three tabernacles, which are, “You one, and Moses one, and Elijah one.”

The offer to build tabernacles, akin to the sukkah made for the Feast of Tabernacles, is made. Mark adds to the thought, saying, “For not he had known what he should say. For terrified, they were.” Luke says, “not having known what he says.”

In other words, there was confusion in his mind about how to address the issue at all, and he blurted out his words, probably in an attempt to bring some sort of control to the events around him that he could not fully understand.

Life application: One of the most common things passed on in Christian circles from this verse, and which has been repeated in innumerable sermons and commentaries, and then which is passed on by lay people, is that everyone will know everyone else in heaven immediately because Peter knew who Moses and Elijah were without being told.

How anyone can come to that conclusion is hard to figure out, but it now permeates Christian thinking. The account has already said that Moses and Elijah were conversing with Jesus. Conversing means… anyone? Having a conversation. It could have gone on for five minutes or an hour. And yet, not a word of what was said is recorded.

The general tenor of the conversation was that they “spoke of His decease which He was about to accomplish at Jerusalem” (Luke 9:31). But that is just what the conversation was about, not the details that were conveyed.

For all we know, Peter was listening and heard the names of Moses and Elijah stated by Jesus. Maybe Jesus introduced the two, saying, “Moses, this is Elijah. Elijah, this is Moses.” Or maybe the two were wearing name tags. To jump to the conclusion that everyone will know everyone else assumes too much.

It is not a good policy to make such statements without qualifiers, such as “Maybe…” The fact is, we have no idea whether we will know everybody’s name or not.

Use discretion when passing things on. To insert thoughts that may or may not be correct can only lead people down incorrect paths of thinking. One idea, such as this, can, and normally will, lead to other unfounded suppositions.

Lord God, it is good to be in Your presence and to share in Your tenderful blessings and mercies each day. We are the recipients of all of Your goodness toward mankind because of Jesus Christ, our Lord. Help us to remember this in times of troubles, trials, and difficulties. What we have coming will forever replace anything we are now suffering. Thank You for this great hope we possess. Amen.

Tuesday, 17 February 2026

And behold, Moses and Elijah appeared to them, talking with Him. Matthew 17:3

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And you behold! They appeared to them Moses and Elijah, conversing with Him” (CG).

In the previous verse, Jesus was transfigured. His appearance changed, becoming dazzling. With that noted, it next says, “And you behold! They appeared to them Moses and Elijah.”

Several things can be gleaned from these words. There is a way of accessing both Sheol and heaven. For example, Samuel was raised by the witch of En Dor in 1 Samuel 28. Moses died, and he was buried. Despite Jewish commentaries that contradict this, it is stated as a fact in Deuteronomy 34.

The location of his grave was unknown, maybe to avoid it becoming a place of idolatry. But more importantly, it was a typological point that when the law is dead, it is no longer to be remembered. Christ’s fulfillment of it is the end of the law.

Messengers are seen to come from elsewhere to speak the word of the Lord at various times in both testaments. Unlike Moses, Elijah was taken to heaven in a whirlwind, not seeing death. And yet, he appeared on earth. Thus, the symbolism here is that Jesus has full control of access to both Sheol and heaven and to the living and the dead.

Further, Moses is given as a type of the law. Elijah is given as a type of the prophets. Their appearance with Jesus thus signifies that He is the embodiment of the law and prophets, something He stated both in Matthew 5:17 and then after the resurrection in Luke 24:44. This is also confirmed in Acts 28:23 –

“So when they had appointed him a day, many came to him at his lodging, to whom he explained and solemnly testified of the kingdom of God, persuading them concerning Jesus from both the Law of Moses and the Prophets, from morning till evening.”

Both Moses and Elijah were referred to in the last chapter of the Old Testament –

“Remember the Law of Moses, My servant,
Which I commanded him in Horeb for all Israel,
With the statutes and judgments.
⁵ Behold, I will send you Elijah the prophet
Before the coming of the great and dreadful day of the Lord.
⁶ And he will turn
The hearts of the fathers to the children,
And the hearts of the children to their fathers,
Lest I come and strike the earth with a curse.” Malachi 4:4-6

The people of Israel were told to remember the Law of Moses. This was not an admonition for either Israel after Jesus’ coming or something the church is to adhere to. Rather, it was a word to Israel to pay heed to the coming of the Messiah, who was promised earlier in the book of Malachi, as well as throughout the Law of Moses.

Moses and the prophets spoke of His coming, and the people were to remember this and receive Him. In their failure to do so, they received the curse of the law upon their land. Of the appearance of these two, it next says they were “conversing with Him.”

A new word is used, sullaleó, to talk together, and thus to converse. This wasn’t just an apparition. Rather, these two, one long dead and the other gone from Israel to heaven hundreds of years earlier, had appeared and were conversing with Jesus. Luke specifically records that the conversation was “of His decease which He was about to accomplish at Jerusalem.”

Jesus had told the disciples that He would suffer and die in Jerusalem. Peter rebuked Him because of this. Now, these two are confirming Jesus’ words in front of Peter, James, and John.

Life application: The Bible teaches that the dead, until the coming of Christ, will go to Sheol/Hades. To understand that this is doctrinally correct, the sermon from the Superior Word entitled “Where Do Believers Go When They Die? What the Bible Says” should be referred to.

This is upsetting to some who want to believe our dearly departed will suddenly be in heaven, which is based on a misinterpretation of several verses in Scripture. But there is nothing wrong with us being in Sheol. Jesus has full access to it for the departed loved ones. His resurrection from Sheol proves He possesses this authority and power.

Paul confirms that the day is ahead when those in Christ who are in Sheol will be raised. At that time, the victory over the grave will be realized –

“For this corruptible must put on incorruption, and this mortal must put on immortality. ⁵⁴ So when this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: ‘Death is swallowed up in victory.’
⁵⁵ ‘O Death, where is your sting?
O Hades, where is your victory?’
⁵⁶ The sting of death is sin, and the strength of sin is the law. ⁵⁷ But thanks be to God, who gives us the victory through our Lord Jesus Christ.” 1 Corinthians 15:53-57

Let us not be upset about how God has structured and ordained things. Rather, let us rejoice that God has done it at all. We stood on the opposing side when He sent Jesus to restore us to Him. If we get an extended nap in Sheol, we should be grateful that it will not end in an eternal swim in the Lake of Fire. Thank God for Jesus Christ.

Lord God, we confidently await Your return. If it is not before we die, we will rest easily until that day when You raise us to meet Jesus in the clouds. We are content as we anticipate that wonderful day. And Lord, may it be soon! Amen.

Monday, 16 February 2026

and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. Matthew 17:2

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And He metamorphosed before them, and it radiated, His face, like the sun, and His garments, it became whites, as the light” (CG).

In the previous verse, Jesus took Peter, James, and John off alone up on a high mountain. Now, the narrative continues, saying, “And He metamorphosed before them.”

It is a new word, metamorphoó, to transform, change, transfigure, etc. It is from meta, a preposition denoting accompaniment, usually translated as “with,” and morpho, to fashion or form, a word found only in Galatians 4:19. Thus, this word signifies “changing form in keeping with inner reality” (HELPS Word Studies).

It is the word used twice by Paul concerning our transformation in Christ, in Romans 12:2 and 2 Corinthians 3:18. Jesus changed His appearance and yet maintained His inner reality. Thus, this is a revelation of who He is that exists in accord with His being. The effect of this change was, “and it radiated, His face.”

The word signifies to radiate brilliancy or beam with light. The word is used by Paul in 2 Corinthians 4:6 –

“For it is the God who commanded light to shine out of darkness, who has shone [lampó] in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ.”

Along with this, it says, “like the sun.”

If His face shone like the sun, then the brilliancy of Christ’s divine nature is that of a light so strong it cannot be focused on directly without harming the eyes of the one beholding it. His glory can only be beheld in a glance that would be stunning and impossible to maintain a constant view of. And more, it next says, “and His garments, it became whites, as the light.”

The reason for changing the singular “white” to the plural “whites” is to abstract the concept, changing the intent from merely a color to the idea of purity and divinity. It is incorrect to say that the inner light shone outward and caused the clothes to become bright and shining.

Rather, an object lesson was given in the clothes themselves. The garments are a visible metaphor of Jesus’ perfect purity and righteousness. What is seen here is a representation of His divine nature being presented to these apostles, but which has been thus far clothed within His human nature. It is the fulfillment of what He had just said to them as Chapter 16 ended –

“Amen! I say to you that they are some of those having stood here who not they should taste death until if they should see the Son of Man coming in His kingdom.” Matthew 16:28

This is not a stretch, as if, “But His kingdom hadn’t yet come.” Rather, remember what He Himself said previously –

“And if in God’s Spirit I, I eject the demons, then it preceded upon you, the ‘God’s kingdom’” Matthew 12:28 (CG).

Likewise, in Luke 17, He says –

“Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; ²¹ nor will they say, “See here!” or “See there!” For indeed, the kingdom of God is within you.’” Luke 17:20, 21

Jesus was not telling the Pharisees that the kingdom of God was within them, meaning inside of them. He was telling them that it was in their midst. Jesus’ deity is the kingdom of God. The transfiguration of Christ was given as a witness to these three men concerning this fact.

Life application: In the Old Testament, the Lord God (Yehovah Elohim) tabernacled with Israel in the wilderness. Everything about that prefigured Jesus Christ. In John 1:14, it says that the Word became flesh and tabernacled among us. John was connecting the event in the wilderness of Sinai to Jesus in His humanity.

The deity of Christ is not a negotiable or debatable concept in Scripture. Rather, it is the fundamental truth found in Scripture. God entered into His creation to redeem us from sin. To deny the deity of Jesus Christ is to deny the only gospel that can save the human soul.

Be sure to get Jesus right. To fail to do so is an eternal error that will never be remedied once your final breath has been taken.

Lord God Almighty, we may not fully understand all the Bible reveals about Jesus, but we do understand what the Bible is telling us about Him. You have come in the Person of Jesus. We take it on faith that this is true. Thank You that You have done what You have done for us, O God. Amen.

Sunday, 15 February 2026

Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; Matthew 17:1

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And after six days, Jesus, He takes with – Peter, and James and John his brother, and them, He uphefts into a high mountain off alone” (CG).

In the previous verse, Jesus finished up Chapter 16, noting that there were some standing there with Him who would not taste death till they saw the Son of Man coming in His kingdom. Chapter 17 now begins, saying, “And after six days.” Mark says the same. Luke says, “about eight days.” Of this somewhat indeterminate time, “Jesus, He takes with – Peter, and James and John his brother.”

These selected men are, at times, referred to as the inner circle. This is because this is not the only time they are selected to come separately with Jesus. Rather, there are several such instances in the gospels. Of this group accompanying Jesus, it next says, “and them, He uphefts into a high mountain off alone.”

A new word is seen here, anapheró. It is derived from ana, up, and pheró, to bring, bear, or carry. The ten uses of the word combine to give a sense not found in any single English word. It refers to leading others up a mountain, being carried up into heaven, offering up sacrifices, carrying the sins of others, etc.

In each case, there is upward motion and the sense of bearing or leading a mass that has weight. A single word, that now exists as of the typing of this commentary, and which can describe all of these various thoughts understandably, is “upheft.” With a right click of the mouse, the red line under the word has disappeared, and it is now entered into the computer’s dictionary.

As for the mountain Jesus uphefted the men to, there are various views. A later tradition identifies it as Mount Tabor. However, it is known that a fortress was on top of Tabor at the time. Further, its location is not conducive to the surrounding narrative as well.

A good candidate is Mount Hermon. It is the snowcapped mountain bordering Israel, Lebanon, and Syria. In typology, it is used in the Old Testament to symbolize heaven from which the Jordan (the Descender) then flows, picturing Jesus descending from heaven.

This seems like the likely mountain to accommodate what will next take place, but because it is not named, this remains speculation. This account, however, is a good contrast to what was said in Matthew 4 –

“Again, the traducer, he takes Him to a mountain – exceedingly high – and shows Him all the kingdoms of the world and the glory of them.” Matthew 4:8

“And after six days, Jesus, He takes with – Peter, and James and John his brother, and them – He takes up into a high mountain off alone.” Matthew 17:1

Life application: It was noted above that Matthew and Mark say, “after six days,” while Luke says, “about eight days.” There is no contradiction in that. The word after means “after.” The word about means “about.” Seven is after six, and a general ending of seven is about eight. The indeterminate wording allows people to speak and write in their natural way without there being a contradiction.

Depending on the time reference of a person’s statement, such things happen all the time. If one reckons the time after the day of an event, the timing would be –

Monday – Tuesday/Wednesday/Thursday/Friday/Saturday/Sunday.

If one reckons from the day of an event, it would be –

Monday/Tuesday/Wednesday/Thursday/Friday/Saturday/Sunday – Monday.

Thus, the first is six days after the first day, while the second is about eight days. We do the same type of reckoning all the time. If you arrive in Florida on a plane at 11:30 pm on 11 April, during a later conversation, you might still say you were in Florida on that day. If you left Wednesday morning at 5 am, you might say you were there that day also. Thus, you have been at the location three days, despite your total time there being about thirty-six hours.

When you are reading the Bible, be sure to consider such things. Luke uses a different perspective to say exactly the same thing as Matthew and Mark did. This is to be expected from a chronicler who is from outside of Israel as he sits and counts days. The timing provided by those inside Israel would be from their personal experience and how that aligns with culturally accepted norms.

When considering these things in their proper light, it is evident that no contradiction exists. Instead, the accounts are reliable and actually support the veracity of what is stated.

Lord God Almighty, You have given us a word which is challenging to our minds, and yet understandable when it is properly and carefully evaluated. Thank You that we will get out of Your word just what effort we put into it. Thank You for such a wonderful gift to guide and instruct us. Amen.

Saturday, 14 February 2026

Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” Matthew 16:28

Note: You can listen to today’s commentary courtesy of our friends at the “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube, (Click Here to listen), or Rumble  (Click Here to listen). 

To read the CG translation of Matthew 16, scrolling with music, on YouTube (Click Here to listen), or on Rumble (Click Here to listen).

An extra bonus from Daniel Higgins at “Bible in Ten” podcast. His input on links between Nehemiah and Matthew 16. (Click here to listen).

“Amen! I say to you that they are some of those having stood here who not they should taste death until if they should see the Son of Man coming in His kingdom.” (CG).

In the previous verse, Jesus told His disciples that the Son of Man is about to come in His kingdom, and then He will give each according to his practice. He next says, “Amen! I say to you that they are some of those having stood here.”

The Greek verb is a perfect participle. As can be seen, the NKJV fails to properly elucidate this, saying, “some standing here.” In fact, one would be hard-pressed to find a translation that accurately translates the verb. Instead, they rely on a present tense or present participle rendering.

But Jesus’ words indicate a completed action, the results of which are still present or relevant, “having stood here.” The same perfect participle is found in the same context in Mark 9:1. Combined with the words, “some…here,” this limits the scope of what is said to those present. Of those referred to, Jesus next says they are those “who not they should taste death.”

A new word is seen, geuomai, to taste. It is used figuratively here to indicate experiencing. It is aorist subjunctive, viewing the whole as a single completed event. In other words, these will not experience death, “until if they should see the Son of Man coming in His kingdom.”

The meaning of this is widely debated. Is this referring to the transfiguration? Does this speak of the resurrection? Is it the beginning of the church at Pentecost? Is it the destruction of the temple in AD70? Is it referring to the millennial kingdom? And so on. Each of these has its supporters. For example, some believe that Jesus’ words in John 21:22 mean that John is still alive and he will be one of the two witnesses.

One of several problems with that is that the two witnesses will be killed before the Son of Man returns. Further, Jesus’ words in Matthew 16:28 are plural, indicating more than one person. One of many problems with the destruction of the temple view is that Jesus didn’t return in AD70. If He did, other words of Jesus would be a complete failure, such as Matthew 24:27.

There is no record of such an event, something that would not be lacking. That is an unbiblical attempt by preterists to dismiss any future prophecy, including the restoration of national Israel as a literal, historical event.

The problem with the Pentecost view is that it was the Holy Spirit, not Jesus, who came upon the people in Acts 2. To conflate the meaning of one with the other is stretching the text like a rubber band, which will eventually snap. As for the resurrection view, as Jesus was not in a glorified state at the resurrection, that also seems to be a stretch of the intent.

The account that is noted next at the beginning of Matthew 17 follows in the same manner in all three synoptic gospels, which is a strong hint that tells us that the transfiguration is what Jesus is referring to. It is a kingdom foretaste for the benefit of the disciples. As it is recorded in the word, it is thus provided as a benefit for all.

This glorified state was then viewed by John when he received the book of Revelation, including Jesus’ return in Revelation 19. For a fuller and more complete explanation of the details of Matthew 16, please continue reading the life application section of this commentary.

Life application: Chapter 16 of Matthew is a passage that petitions the Jews of the end times to consider who Jesus is based on their own history, comparing it to how He is portrayed in Scripture.

In verse 1, Jesus was approached by the Pharisees and Sadducees, who asked for a sign from heaven. As in Chapter 15, these types of men represent the same thinking and paradigm as the rabbis of Israel today. Jesus told them that they could read the signs in the sky, but they could not discern the signs of the times.

With the coming of the end times, the Jews of Israel would naturally be expected to understand the situation they are in, but they will be clueless about the matter. In verse 4, Jesus said that the generation was wicked and adulterous, something akin to what Peter calls the Jews who rejected Jesus in Acts 2:40. Jesus continued that no sign would be given to it, except the sign of the prophet Jonah.

As explained, the sign of the prophet Jonah is the destruction of the temple, it being a year for a day based on Jonah’s proclamation, “Yet forty days, and Nineveh shall be overthrown.”

In the end times, the Jews will have to look to their Scriptures, understand that their temple was destroyed and they were exiled for rejecting Jesus, internalize this truth, and then have faith in Him based on that.

As an explanation of the doctrine of faith in the Messiah, in verse 5, the disciples went across the Sea of Galilee. As such, they crossed the Jordan because the Jordan runs through the sea. Being on the other (east) side signifies those who have not come through Christ to be saved. Jesus told them in verse 6 to take heed and beware of the leaven of the Pharisees. They thought He was talking about bread. But He corrected them by recapping the miracles of feeding the five thousand and the four thousand.

These miracles, anticipating the salvation of Jews and Gentiles, testify to His being the Messiah. What He was warning them about was the doctrine of those false teachers, not about bread. Their doctrine is to be equated with the false doctrine of the rabbis and other law teachers of the end times who have returned to law observance, temple worship, etc. It is a warning that the end times Jews are not to follow those Satan-led examples.

Faith in Jesus, as represented by the feeding of the masses, is what brings restoration with God.

In verse 13, it is noted that Jesus came into the region of Caesarea Philippi. Caesarea is derived from Caesar. The idea of being a Caesar is the deification of the individual. He is attributed a god-like status. Philippi is from Philip, a lover of horses. But in Scripture, a horse is metaphorically used as a source of military pride –

“Some trust in chariots, and some in horses;
But we will remember the name of the Lord our God.” Psalm 20:7

Abarim rightly defines Philippi with the lengthy paraphrase, They Who Lean On Their Military Complex. It is exactly the source of pride that Israel of today is heading towards. Their military superiority is their source of pride and is exalted to god-like status. This will only increase after the battle of Gog/Magog.

It is in this prefigured end-times state that Jesus asks them who He is. The various answers are answers you could expect from Jews. Jesus was a prophet (or false prophet) or whatever. However, Simon Peter proclaims Him the Christ. What was Jesus’ response? “Blessed are you, Simon Bar-Jonah.”

The same name that was acknowledged as the sign in verse 4 is now noted by Jesus. He is Simon (Hearer) Son of Jonah. In other words, he represents the Jews who have understood (heard) the sign of Jonah. To be a son signifies identity. The end times Jews who acknowledge Jesus as the Christ are “sons of Jonah,” because they have made the connection by understanding the sign. In essence, “We missed Him when He came, but we know now who He is.”

It is on this proclamation that Jesus will build His out-calling of those in the end times. They will receive the keys to the kingdom of the heavens, entering into the millennial reign of Christ. In verse 21, Jesus spoke of His destiny to suffer and die. Peter’s words of admonishment stirred Jesus to turn His back on him, call him Satan, and tell him he was not mindful of the things of God, but the things of men.

It is a warning to the end times Jews that they are to accept a crucified Savior as the role of the Messiah. Israel looked, and still looks, for a conquering Messiah, but His role as the crucified Messiah is what God highlights in Him more than all else.

From there, Jesus told the disciples the words about denying themselves and losing their souls (meaning their lives) in order to save their souls. It is exactly what is seen in Revelation –

“Then a third angel followed them, saying with a loud voice, “If anyone worships the beast and his image, and receives his mark on his forehead or on his hand, ¹⁰ he himself shall also drink of the wine of the wrath of God, which is poured out full strength into the cup of His indignation. He shall be tormented with fire and brimstone in the presence of the holy angels and in the presence of the Lamb.” Revelation 14:9, 10

&

“And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God.” Revelation 15:2

In verse 27, it said, “For the Son of Man is about to come in His Father’s glory with His messengers.” This is exactingly described in Revelation 19:11 –

“And I saw the heaven having been opened. And you behold! Horse, white! And the ‘sitting upon it’ being called ‘Faithful and True,’ and in righteousness He judges, and He battles” (CG).

Jesus is coming in His Father’s glory. In Matthew 24, it notes that in the end times, He will send out His angels (Greek: messengers) to gather His elect.

The final verse of the chapter then said, “Amen! I say to you, that they are some of those having stood here who not they will taste death until if they should see the Son of Man coming in His kingdom.” Again, this is exactly what occurs in Revelation. Some of the end times Jews will make it through the entire tribulation, not seeing death until they behold Jesus coming in His kingdom.

These things are gleaned from Matthew 16, forming a picture of what is coming in the future for Israel.

Lord God, how precious it is to know that You will not reject Israel, even when the whole world is imploding, You will be with them and carry them as a people through the tribulation and into the time promised to them so long ago. Thank You for Your covenant faithfulness, even to those of us who fail You constantly. Amen.

Matthew 16 (CG)

¹And having approached, the Pharisees and Sadducees, testing, they queried Him to show them a sign from heaven. ²And answering, He said to them, “Evening having come, you say, ‘Good weather!’, for the heaven, it is red, ³and early, ‘This day… inclemency!’, for glowering, the heaven, it reddens. Hypocrites! Indeed, you know to discern the face of the heaven, and the seasons’ signs, not you can. ⁴Generation – evil and adulteress – it seeks a sign, and a sign – not it will be given it – if not the sign of Jonah the prophet.” And having left them, He departed.

⁵And His disciples, having come to the beyond, they overlooked to take bread. ⁶And Jesus, He said to them, “You behold, and you caution from the leaven of the Pharisees and Sadducees.”

⁷And they deliberated in themselves, saying, “Because not we took bread!” ⁸And Jesus, having known, said to them, “Why – you deliberate in yourselves, little-faithed? Because you took no bread? ⁹You grasp, not yet, nor you recollect the five loaves – the five thousand, and how many handbaskets you took? ¹⁰Nor the seven loaves – the four thousand, and how many hampers you took? ¹¹How not you recollect that I spoke not concerning bread to you! Caution from the leaven of the Pharisees and Sadducees.” ¹²Then they comprehended that not He said to caution from the leaven – the bread, but from the teaching – the Pharisees and Sadducees.

¹³And Jesus, having come to the allotments – Caesarea, the Phillipi, He entreated His disciples, saying, “Whom they say, the men, Me to be, the Son of Man?”

¹⁴And they said, “These, indeed, John the Immerser, and others Elijah, and others, Jeremiah or one of the prophets.”

¹⁵He says to them, “And you, whom you say Me to be?”

¹⁶And answering, Simon Peter, he said, “You, You are the Christ, the Son of God, the living.”

¹⁷And Jesus, answering, He said to him, “Blessed you are, Simon, Bar-Jonah, for flesh and blood not it revealed to you, but My Father, the ‘in the heavens’.” ¹⁸And I also, I say to you that you, you are Peter, and upon this – the Rock – I will build My out-calling, and Hades’ gates, not they will overpower her. ¹⁹And I will give you the keys of the kingdom of the heavens. And whatever, if you may bind upon the earth, it will be ‘having been bound’ in the heavens. And whatever, if you may loosen upon the earth, it will be ‘having been loosed’ in the heavens.” ²⁰Then He enjoined His disciples that they should say to none that He, He is Jesus the Christ.

²¹From then He began, Jesus, to show His disciples that it necessitates Him to depart to Jerusalem and to suffer many from the elders, and chief priests, and scribes, and be killed, and the third day be roused.

²²And Peter, having clutched Him, he began to admonish Him, saying, “Propitious, to You, Lord! No, not it will be, this to You!”

²³And, having turned, He said to Peter, “You withdraw behind Me, Satan! Snare, you are, to Me. For you think not these of God but these of men.”

²⁴The Jesus, He said to His disciples, “If any, he desires to come after Me, let him disown himself, and he took his cross, and he follows Me. ²⁵For whoever, if he may desire to save his soul, he will lose it. And whoever, if he may lose his soul because of Me, he will find it. ²⁶For what it benefits a man if he may gain the whole world and he may lose his soul? Or what will he give, man, equivalent his soul? ²⁷For the Son of Man is about to come in His Father’s glory with His messengers. And then He will give each according to his practice. ²⁸Amen! I say to you, that they are some of those having stood here who not they will taste death until if they should see the Son of Man coming in His kingdom.”