Lesson 8 May 14-20 Peter and the RockStudy this week’s lesson to prepare for Sabbath, May 21.

Memory Text: “‘But what about you?’ he asked. ‘Who do you say I am?’” (Matthew 16:15, NIV).

From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day” (Matt. 16:21, NKJV).The New Testament is clear: Jesus had to die. As He faced the looming shadow of the Cross, Jesus prayed: “‘Now My soul is troubled, and what shall I say? “Father, save Me from this hour”? But for this purpose I came to this hour’” (John 12:27, NKJV). This was the divine plan, conceived within the mind of God, even “before time began” (Titus 1:2, NKJV, see also 2 Tim. 1:9). That’s why Jesus didn’t say simply that He was going to suffer many things and be killed and raised up on the third day, but that He must face these things. Given the nature of God, the sanctity of the law, and the reality of free will, His death was the only way that humanity could be saved from the penalty of transgression.This week we pick up more of the story of Jesus, though we will focus on Peter and how Peter responded to the ministry of Jesus as He marched toward a death planned from ”before time began.”

Sunday May 15 “You Are the Christ”Imagine what it must have been like for Peter, who had been with Jesus almost from the start. What must have gone through his mind as he witnessed one incredible event after another: the healings, the casting out of demons, the feeding of the multitudes, the amazing teachings, the controlling of nature, raising the dead, and the walking on water together? What questions (such as, again, Why did He allow John the Baptist such an ignominious end?) must have bounced around inside him, day after day, seeing things that no one in all of history had ever seen? After all, Jesus was God in human flesh and lived and ministered to humanity in the flesh (Gal. 4:4; Heb. 7:26; Isa. 9:6; Luke 2:10, 11). So, those who were around Him, who lived with Him, and who were His disciples were going to have plenty of unique experiences.

Read Matthew 16:13-17. Peter Confesses Jesus as the Christ 13 When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?”

Asked. Or, “began to question,” implying protracted discussion. Christ’s retirement to this Gentile region was partly to escape from the spies, who gave Him no respite so long as He remained in Galilee, and also to have opportunity to instruct His disciples and prepare them for the hour of crisis that would soon bring His brief ministry to a close (DA 411). The following discussion evidently took place during the course of the travels of Jesus and His disciples (see Mark 8:27), at the close of one of His seasons of prayer (see Luke 9:18). These incidental details of the narrative suggest the possibility that Jesus and the disciples had spent the night in the open, somewhere in the foothills of Mt. Hermon, and that He had either devoted the night to prayer or had risen early and gone apart from the disciples for a season of prayer in some quiet, secluded place. He was about to begin instruction with respect to the closing scenes of His earthly ministry. Accordingly He sought guidance in opening to them these unwelcome thoughts, and prayed that they might be prepared to receive what He had to impart (see DA 411). Whom do men say? Jesus opened the discussion of His coming passion by directing the thoughts of His disciples to Himself as the Messiah, a subject He seems never to have approached directly before. It was essential that they recognize Him as the Messiah before they could in any way appreciate the meaning of His vicarious sacrifice on Calvary. If He were recognized only as a “teacher come from God” (see on John 3:2), or as one of the ancient prophets risen from the dead (see on Matt. 16:14), His death could have no more significance than that of any other great and good man. It would be exemplary rather than vicarious. It would have no atoning power. He who would find salvation in the cross of Calvary must first recognize that the One who hung upon the cross was none other than the Son of God, the Saviour of the world, the Messiah, the Christ. It is only on the basis of the Messiahship of Jesus of Nazareth that the cross can be understood and appreciated in its true perspective. Jesus, of course, knew well what the people thought of Him. He knew also of their mistaken concept of the nature of the kingdom He had come to establish (see on Luke 4:19). His reason for asking the disciples this question was to appear their minds for the next question—what they themselves had come to think of Him (Matt. 16:15). The faith of the disciples was all the more remarkable in contrast with the unbelief or the half belief of the rest of their fellow countrymen. To be sure they had been closely

associated with the Master for some time.1

14 So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?”

14. Some say. The disciples mention four opinions they had heard expressed concerning Jesus. But the difficulty with all these opinions was that although they recognized Jesus as being a great man, they all fell short of recognizing Him as God. Thus it had been with Nicodemus (see on John 3:2). For an earlier statement of public reaction to the person of Jesus see on Mark 6:14–16. Thou art John. A tribute indeed to John and to the impression his brief ministry had made upon the thinking of the people, even, in fact, upon the dull conscience of Herod Antipas (see on Matt 3:1; Mark 6:14–16). The various opinions men held of Jesus were a sad admission that in spite of all the evidence provided by Heaven, “his own” had failed to recognize Him for what He was in truth, the Messiah of OT prophecy (see John 1:11; Luke 24:25–27).

15. Whom say ye? The emphasis of the Greek construction is, “But you, who do you say that I am?” For a somewhat similar conversation between Jesus and His disciples see John 6:66–69. Constant companions of Jesus now for more than a year, and some of them for more than two years, the disciples had had opportunities to observe the many evidences of the divinity of Jesus (see on John 1:1–3) far exceeding those of other men. Now Jesus gave them an opportunity to testify to their faith. Though their understanding of Him was even yet far from perfect, Andrew, Philip, and Nathanael had apparently believed from the very beginning that Jesus was the Messiah (see John 1:40–49; DA 141). After the storm on the lake all the disciples had worshiped Him (see on Matt. 14:33), and after the crisis in Galilee they had professed faith in Him as the Son of God (John 6:68, 69).16 Simon Peter answered and said, “You are the Christ, the Son of the living God.” 17 Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.

16. Peter answered. That is, not on his own behalf alone (DA 412, 415), but as spokesman for the Twelve, as upon previous occasions (see John 6:69; see on Matt. 14:28; Mark 3:16). Thou art the Christ. For the significance of the title Christ see on ch. 1:1. Though many had already rejected the idea that Christ could possibly be the Messiah of prophecy (see on ch. 16:13, 14), the disciples were still loyal to Him as such, even though they understood but imperfectly all that was involved in it. Later, of course, they did understand (cf. Luke 24:25–34). Except as they grasped this fundamental truth by faith and held firmly to it, they too would fail utterly to grasp the truth that the Messiah must suffer. As it was, when His hour of extremity came, “all the disciples forsook him, and fled” (Matt. 26:56). Even so, Jesus was basing the future hopes of the church on this little band of witnesses, and unless they believed Him to be the Christ, what hope was there that other men would ever believe this sublime truth? See on John 1:11, 12.

The fiction that Jesus was merely a great and good man, perhaps the best man who ever lived, but nothing more, is as absurd as it is incredible. He claimed to be the very Son of God, and expected His followers to concur in this belief. Either He was or He was not. And if He was not, He perpetrated the greatest hoax and fraud of history. One who would make such a claim and encourage others to consider Him the Saviour of the world, when He was not, could hardly be worthy of admiration, to say nothing of worship. Jesus of Nazareth was either the Christ, the Son of the living God, or He was the most colossal impostor of all time. Son of the living God. See on Luke 1:35. Although Jesus accepted this title, He seems to have used it of Himself only infrequently. Jesus commonly referred to Himself as the Son of man (see on Matt. 1:1; Mark 2:10), which was the very title He had used in addressing the question to them upon this occasion (Matt. 16:13). “Who is the Son of man?” Jesus asks; “The Son of the living God,” the disciples answer (see on John 1:1–3, 14; Additional Note on John 1). 17. Blessed. See on ch. 5:3. Jesus solemnly accepts Peter’s confession of faith. Inasmuch as Peter was spokesman for all the disciples (see on v. 16), the blessing now addressed to him belongs to them also, to the extent that their faith measured up to his. Simon Bar-jona. That is, “Simon, son of Jonah [or John]” (see on John 21:15; cf. on Mark 3:16). This was Peter’s full name, according to Jewish custom. Flesh and blood. That is, human beings. This was a common Jewish idiom designating mankind in whole or in part (cf. Gal. 1:16, 17). My Father. See John 6:45; 1 Cor. 2:10. For Jesus’ use of the term “Father” to refer to God see on Matt. 6:9.

What question did Jesus ask His disciples, and of what significance is it that Peter is the only one recorded as answering? And why is his answer so pivotal? A Possible Answer: Jesus asked his disciples who do men say that he is... The significance of it Peter being the only one answering is that his impulsive sanguine/choleric Temperament predisposed him to be the spokesperson for the group. His answer was pivotal because their understanding of who Jesus was would prepare them for what was to come during the last week of His life on earth.

Peter’s declaration of Jesus as “‘the Christ, the Son of the living God’” (vs. 16, NKJV) is one of the high points in all of Scripture. Peter called Him “‘the Christ,’” the Anointed One, and with this confession he was saying (correctly, as it turned out to be) that Jesus was the Messiah, the One who was to come in fulfillment of the covenant promises made

1 Nichol, F. D. (Ed.). (1980). The Seventh-day Adventist Bible Commentary (Vol. 5, pp. 428–429). Review and Herald Publishing Association.

to Abraham and then Israel (see Gal. 3:16 ). Also, Peter proclaimed Jesus as the Christ in the region of Caesarea Philippi. This

was Gentile country. In the days prior, Peter had watched Jesus care not only for the Jews but for the Gentiles, as well. With the aid of the Holy Spirit, Peter recognized that Jesus was something much more than a Jewish prophet, as others had suggested. His ministry extended much further than that of John the Baptist, Elijah, or Jeremiah. Indeed, it was to encompass all humanity; hence, Jesus calls Himself “the Son of Man,” showing His personal identification with all human beings. As the Bible later shows, Peter still had so much to learn about Jesus and the fullness and universality of what He had come to do.

What are the things that Jesus has done in your life that you could testify to as a witness to others? A Possible Answer: His helping us to be more like him. How we treat others. The possession of the gifts and fruits of the spirit. The way we look at and approach life. Various personal accomplishments. Our health. Various ways he uses us to minister to others.

Why is it good always to keep these things before you and to share them? A Possible Answer: it is important to keep these things before us because it will help us to be humble... It will inspire us to keep going on. In able us to have a spirit of gratitude and appreciation for what Christ has done for us. It is important to share it because it is a means of praising and glorifying God while it service as a witness to others.

Monday May 16 “On This Rock”Right after Peter’s bold confession of faith in Jesus as “‘the Christ, the Son of the living God,’” Jesus says something in answer to Peter.Read Matthew 16:17-20. 17 Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. 18 And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.19 And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” 20 Then He commanded His disciples that they should tell no one that He was Jesus the Christ.

What did Jesus say to Peter, and how are we to understand what He meant? A Possible Answer: Jesus said that Peter was blessed because His Father had revealed it to him. He further said that while he, Peter was a little stone, He will build His church on the rock of the confession that He is the Son of God and as a result the gates of Hell will not prevail against it. Lastly, Jesus will give him the keys of the kingdom which is the word of God so that what is bound on earth shall have been bound in heaven and what is loosed on earth shall have been loosed in heaven.

The phrase “on this rock” has been controversial within the Christian church. Catholics interpret the “rock” to mean Peter himself, arguing that Peter was the first pope. Protestants, however, and with good reason, reject that interpretation. The biblical weight of evidence is clearly in favor of the idea that the Rock is Christ Himself and not Peter.

First of all, in a few places Peter refers to Jesus, and not to himself, with rock imagery (see Acts 4:8-12, 1 Pet. 2:4-8).Second, all through the Bible the image of God and of Christ as a rock is found; in contrast, humans are seen as weak and untrustworthy. “For He knows our frame; He remembers that we are dust” (Ps. 103:14, NKJV). “Do not put your trust in princes, nor in a son of man, in whom there is no help” (Ps. 146:3, NKJV). As John wrote, too, about Jesus: “and [He] had no need that anyone should testify of man, for He knew what was in

man” (John 2:25, NKJV). And He knew, too, what was in Peter, as well (Matt. 26:34).In contrast, what do these texts tell us about who the Rock really is and upon whom the church is built? (1 Cor. 10:4; 4 and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ.

4. Spiritual drink. Like the “spiritual meat” of v. 3, the “spiritual drink” was so named because of its supernatural origin. It was provided for the Israelites by the Lord, to meet their urgent need when they were without water in the wilderness (see Ex. 17:1, 6; Num. 20:2, 8). Spiritual Rock. Some commentators believe that Paul here refers to the rabbinical tradition that a rock-well followed the children of Israel throughout their wilderness wanderings. Was Christ. The Saviour is here portrayed as the dependable rock upon which sinful, stumbling, repentant men can rely for refreshing, life-giving drink that will quench their burning thirst for divine truth (see Ps. 42:1, 2; Ps. 63:1; John 7:37). The great truth taught by this verse is that Jesus is with His people all the way through this earthly life, and is ever ready to supply their needs when they call upon Him. The world is a dry, dreary desert, providing neither food nor drink for the soul that is hungry and thirsty for spiritual truth, but the steadfast Saviour is willing and able to uphold, sustain, and strengthen His fainting people if they will but call upon Him (see Ps. 46:1; 91:15).

Historically, Christ was Israel’s leader, not only in their wilderness wanderings, but throughout their entire history as a nation. In fact, all of God’s dealings with fallen humanity have been through Christ (see PP 311, 366, 373, 396; DA 52).A Possible Answer: This verse tells us that Jesus is the “Rock/Well” that accompanied the Children of Israel and provided drink though their wilderness wanderings.

Matt. 7:24, 25; Build on the Rock 24 “Therefore whoever hears these sayings of Mine, and does them, I will liken him to a wise man who built his house on the rock: 25 and the rain descended, the floods came, and the winds blew and beat on that house; and it did not fall, for it was founded on the rock.

24. Therefore. The conclusion and appeal of the Sermon on the Mount is presented in the form of a twofold parable. Compare Luke 6:47–49. Heareth. Christ doubtless refers here to more than merely listening. Those who hear these sayings apparently grasp their meaning, at least to the extent that they have sufficient light to act if they choose to do so, and thus are responsible before God (see on v. 21). Doeth them. See on v. 21; cf. ch. 5:19. It is a dangerous thing to hear a divine command if what is heard is not translated into action, for hearing inevitably brings with it responsibility for corresponding action. The “sons of God” are those who follow the leading of His Spirit (Rom. 8:14). Obedience transforms the words of Christ into personal character. See on John 5:24. I will liken him. Textual evidence favors (cf. p. 146) the reading, “He will be likened.” His house. That is, the “house” of character. Upon a rock. The Lord Jesus Christ is the “rock” on which the individual Christian and the Christian church as a community of character builders are to be built (see on ch. 16:18). According to Luke 6:48 the builder “digged deep” in order to have a firm foundation. To build firmly requires much time and effort; it is far simpler to build a house without going to the trouble of providing a solid foundation.

25. The rain descended. Note the abrupt style, the short statements that describe the storm—a vivid literary device. Winds. The “winds” of temptation and trial (DA 314), perhaps particularly the winds of false teaching that tend to remove a person from the firm foundation of faith (Eph. 4:14). It fell not. Happy the man who, wrestling “against the rulers of the darkness of this world,” is “able to withstand in the evil day, and having done all, to stand” (Eph. 6:12, 13). Happy the man who, when the storms of life are over, finds that, by the grace of Christ, his character has withstood “all the fiery darts of the wicked” (Eph. 6:16). His soul is anchored to the great Christian hope (Heb. 6:19; Titus 2:13; cf. Heb. 10:35), and he cannot fall. Founded upon a rock. That is, upon the “sayings” of Christ, here specifically those of the Sermon on the Mount (v. 24). The words of Christ never pass away (ch. 24:35), but stand forever (Isa. 40:8; 1 Peter 1:25). There is salvation in no other but Him (Acts 4:12).

A Possible Answer: Here, Christ is the “Rock” on which the individual Christian and the Christian church as a community of character builders are to be built due to the fact that the hearers and doers experience elements of divine quality based on their response to Christ’s words and commands.

Eph. 2:20). 20 having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone,

20. Foundation. The figure changes, in a manner characteristic of Paul, from the persons in the house to the structure itself. The imagery differs from that in 1 Cor. 3:11, where Christ is presented as the foundation. Apostles and prophets. ...This passage does not say that the church was to be founded on one apostle, Peter, but upon all of them, with Christ, the Chief Cornerstone. Chief corner stone. This expression is found only here and in 1 Peter 2:6, where the building is described as made of living stones. For the purpose of the figure, the cornerstone is viewed as that which holds together an edifice. Christ holds together the various parts of the spiritual house, giving shape and unity to it. The metaphor is drawn from Ps. 118:22 and was applied by Christ to Himself (Matt. 21:42).

A Possible Answer: Once again, the text teaches us that Jesus is the ‘cornerstone’ hence partaking of ‘rock’ quality...more than that, the cornerstone is viewed as that

which holds together an edifice. Christ holds together the various parts of the spiritual house, giving shape, perpetuality, quality and unity to it.

“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.”—Ellen G. White, The Desire of Ages, p. 413.What has been your own experience in regard to the fallibility and weakness of human beings? A Possible Answer: Both disheartening and encouraging. Prone to fail, rebellious, independent, stubborn and carnal to the core and yet evidencing great spiritual promise when empowered and responsive to the wooing of the Holy Spirit. Capable of unimaginable wickedness and also of great spirituality. Progressive character transformation and the accomplishment of tremendous spiritual feats breaths hope and is evidence of the church’s divine call and mission. For humans may be weak and defective, yet in the church, we are still the one object on which God bestows His supreme regard. It is through human beings, the church, God will give the final and full display of His love and power.

How can you use these experiences to help you lean only on the Rock? A Possible Answer: 1) When we experience the negativity, learn to not trust humanity, ours or others but only on Jesus, the Rock. 2) By seeing the baleful experiences as warnings or beacons of caution...hence run to the Rock Jesus. 3) On the other hand, the positive experiences should encourage us to run with patience... to keep pushing on knowing that what God has done for others, He can do for us too. 4) When we think we are strong...See in these experiences the frailty and undependability of humanity no matter how ‘good’, ‘promising’ and ‘honest’ we may appear. 5) Lastly, see in these experiences a call to be continually connected to the VINE and draw reviving life from Him.

Tuesday May 17 Peter as SatanRead Matthew 16:21-23. Jesus Predicts His Death and Resurrection 21 From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. 22 Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” 23 But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.”

23. He turned. It seems that Christ turned away from Peter toward the other disciples (see Mark 8:33), though His words were addressed to Peter as He did so. Get thee behind me. The sentiment expressed by Peter was that of the tempter, and Christ’s reply was directed to the unseen foe who had prompted it. These were the very words with which Christ had repulsed the tempter in the wilderness (see Luke 4:8), and are expressive of the most severe rebuke ever spoken by Jesus. The command means, literally, “Get away from me!” or more freely, “Go away!” or “Get out of my sight!” Peter had permitted “the gates of hell,” as it were, to prevail upon him to be the mouthpiece of the prince of evil (see on Matt. 16:18). However, Christ’s words were addressed, not so much to the disciple, as to the one who had prompted his words. Offence. Gr. skandalon, properly, the trigger of the trap on which bait is placed, and metaphorically, “a hindrance.” Here the Lord refers to Peter as a hindrance to Him on His way to the cross (see on v. 21). Savourest. Gr. phroneō, “to have understanding,” “to feel,” or “to think.” The English verb, “to savor,” has the archaic meaning, “to understand,” or “to perceive.” Moments before, Peter had expressed a divine truth concerning Jesus, which had been revealed to him by the Father (v. 17); now he spoke what had been suggested to him by the enemy of all good. How soon Peter had changed sides in the great controversy!

Why is Jesus suddenly so tough on Peter? A Possible Answer: It may appear to be sudden, because Jesus realized that Peter was being used by Satan to move Him away form the path of humiliation and suffering. The sentiment expressed by Peter was that of the tempter, and Christ’s reply was directed to the unseen foe who had prompted it. The toughness was equal to depth of failure that such sentiment would have led to.

Peter’s problem wasn’t that he was trying to protect Jesus. He was trying to steer Jesus. He was no longer following Jesus; he was telling Jesus to follow him. Jesus said, “‘Get behind Me, Satan!’” (vs. 23, NKJV) because, like Satan himself in the wilderness, Peter had become a threat to the mission of Christ.

Mark 8:33 notes that during this exchange, Jesus turned and looked at His disciples. He had come to save them. He was not going to be tempted otherwise, and certainly not by one of His own disciples, no matter how well-meaning that disciple thought he was.

As much as Simon Peter had grown in his walk, he was still trying to control things, including Jesus Himself. In this sense, Peter wasn’t all that different from another disciple, Judas, who tried to manage Jesus and to execute his own plans for what he thought a Messiah ought to be like. But, unlike Judas, Peter was deeply repentant and willing to be disciplined and forgiven.Read Matthew 16:24-27. Take Up the Cross and Follow Him 24 Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. 25 For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. 26 For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? 27 For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.

25. Save his life. See on ch. 10:39. To “save” one’s life is to seek first the things of the present life, forgetting “the kingdom of God, and his righteousness” (see ch. 6:33). Lose his life. A man “loses” his life for the sake of Christ when he “denies,” or “renounces,” himself and takes up the cross of Christ (see on Matt. 5:11; 16:24; cf. 1 Peter 4:12, 13). Find it. Another aspect of this great gospel paradox. For the Christian there can be no crown without a cross, though Satan in the wilderness offered Christ the crown of this world by another route than the cross (see on chs. 4:8, 9; 16:22).

What does Jesus mean when He says, “‘For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it’” (vs. 25, NKJV)? A Possible Answer: Jesus meant that whoever seeks for carnal earthly things will loose the heavenly spiritual things and whoever denies him/herself, renounces the things of the world and takes up His cross....such a person positions themselves to receive the ‘meat that endureth to eternal life’ and in the end, a crown.

We live in a culture that tells us to follow our dreams, to sacrifice everything for what we want. But Jesus tells us to do the opposite; He invites us to give up our dreams and entrust them to Him. Peter and the disciples were gradually learning what true faith is. True faith isn’t supposed to be the exciting experience of pursuing what you most want. True faith is the painful experience of releasing what you most want. When you let go of your dreams, you are “losing your life.” And at the same time, you are finding it.

What are some things that you had to lose in order to follow Jesus? A Possible Answer: Popularity. Personal ambitions. Riches. Personal preferences and opposed to what Jesus wants for me. Unanswered prayers. My will and my way.

Maybe at the time they seemed so important, but looking back, how do they appear now? A Possible Answer: Not as important. Not essential to my eternal salvation. As an instrument to propel me to trust Him and His will for me. For some, they were a revelation of my heart over against the will and heart of Christ. A means to help me grow spiritually or a tool of the enemy. Something that would have built up the kingdom of Satan rather than that of Jesus.

WednesdayMay 18 Encouragement From HeavenRead Matthew 17:1-9. Jesus Transfigured on the Mount 1 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; 2 and He was transfigured before them. His face shone like the sun, and His

clothes became as white as the light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 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.” 5 While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” 6 And when the disciples heard it, they fell on their faces and were greatly afraid. 7 But Jesus came and touched them and said, “Arise, and do not be afraid.” 8 When they had lifted up their eyes, they saw no one but Jesus only. 9 Now as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from the dead.”

1. After six days. [The Transfiguration, Matt. 17:1–13=Mark 9:2–13=Luke 9:28–36. Major comment: Matthew. See Retirement from Public Ministry; The Ministry of Our Lord.] For events and circumstances leading up to the Transfiguration see on ch. 16:13. The Transfiguration probably took place in the latter part of the summer, A.D. 30. The period of time here mentioned, “after six days,” refers to the time since Peter’s profession of faith in the divine Sonship of Jesus (ch. 16:16). Luke (ch. 9:28) speaks of it as being “about an eight days after,” that is, about a week later. By inclusive reckoning, a week would be called “eight days” (see pp. 248-250). It is not unusual for Luke (see on ch. 3:23) to give an approximation or “about” rather than an exact statement of time. Peter, James, and John. These three had shown better understanding than their fellow disciples of the truths Christ sought to impart. At least upon one previous occasion they had been especially selected to witness divine power at work (see Mark 5:37), and because of their deeper spiritual insight they were yet to witness His hour of agony in Gethsemane (see Mark 14:33). It was especially to prepare them for that hour of fear and disappointment that Jesus now took them alone with Him into the hills (see DA 420). An high mountain. The site of the Transfiguration is not known. Mt. Tabor (elevation 1,929 ft., or 588 m.), about 12 mi. (19 km.) southwest of the Lake of Galilee and 5 1/2 mi. (c. 9. km.) east of Nazareth, was the traditional location... (another consideration) Transfiguration, it has generally been identified with Mt. Hermon (elevation 9,166 ft., or 2,794 m.), on whose lower slopes lay the city of Caesarea Philippi, and in the vicinity of which Christ and the disciples are known to have been immediately preceding the Transfiguration (see on ch. 16:13). But there are difficulties with this identification also.... Furthermore, following the visit to Caesarea Philippi, but before the Transfiguration, Jesus and the disciples are spoken of as journeying southward along the shores of the Lake of Galilee (see DA 418), at least 30 mi. (48 km.) from Mt. Hermon. During the week’s interval between the Great Confession and the Transfiguration, then, Jesus had returned to Galilee. Thus it seems that neither Tabor nor Hermon was the mount of Transfiguration.

Apart. Luke adds that Jesus went there “to pray” (ch. 9:28). This was one of those special occasions when Jesus anxiously sought communion with His heavenly Father (see on Mark 1:35) in order that He might know how to accomplish His mission (see on Mark 3:13). In this instance the problem was how to help the disciples understand the true nature of His mission, and how to prepare them for His death (see on Matt. 16:13). The entire night was spent on the mountainside (see DA 426).

Jesus and His companions had kept on climbing, apparently, until it became too dark to go farther. It would seem that Jesus had already spent a considerable portion of the night in prayer by the time of the Transfiguration, for, as the hours passed slowly by, the dew of night was “heavy” upon Him. He prayed for personal strength to face the great test that lay ahead, and also for His disciples, that their faith in Him as the Son of God might be strengthened, that they might understand the necessity of His death as part of the plan of salvation, and that they might be prepared for the hour of trial (see DA 420). Accordingly, He prayed that they might behold His divine glory, which thus far, except for fleeting moments, had been hidden from their gaze (see on Luke 2:48).

2. Transfigured. Gr. metamorphoō, “to change into another form,” or “to transform.” This was one of the occasions when divinity flashed forth through Jesus’ humanity, to meet the radiance of heaven (see DA 421; see on Luke 2:49). It was while Jesus was praying and the disciples were asleep that the mysterious transformation took place. The description of the experience by the three synoptic writers precludes any suggestion that it was a subjective experience on the part of the disciples, or perhaps only of Peter. It was more than a dream or hallucination due to weariness from the day’s journey and worry about Christ’s prediction of His death; it was a real experience. Many years later Peter declared that he and his fellow disciples “were eyewitnesses” of the “majesty,” “honour,” and “glory” of Jesus, and testified to having heard the voice proclaiming Jesus’ Sonship to the Father (see 2 Peter 1:16–18). Peter presents this outstanding experience as one of the great confirmations of the Christian faith. See on John 1:14. His face. The description of Christ here recorded closely resembles that given by Daniel (see Dan. 10:5, 6) and by John (see Rev. 1:13–15). The appearance of Jesus’ face became different (see Luke 9:29) under the influence of this radiant white light. It was a luminous glory that appeared to come from within. This was the glory that Jesus had in heaven before He assumed the form of humanity (see John 17:5), and is the glory with which He will return again to this earth (see Matt. 25:31; 1 Thess. 4:16, 17; DA 422). A similar glory radiated from the face of Moses as he descended from the Mount of the Law (see Ex. 34:29; 2 Cor. 3:7). When Jesus returns and bestows the gift of immorality upon His faithful ones, no doubt they also will reflect this glory (see Dan. 12:3). For other moments in the life of Christ when His divinity flashed forth see on Luke 2:48.

3. Moses and Elias. Evidently the disciples recognized the heavenly visitants either from their conversation or by divine illumination. Moses was the great deliverer, lawgiver, and founder of the Hebrew nation, and Elijah the one who saved it in a time of great apostasy and crisis. Here were living representatives to bear witness to the divinity of Jesus, even as “Moses and all the prophets,” through their written records, had testified of Him (see on Luke 24:44).

It is important to note that regarding both Elijah (see on 2 Kings 2:11, 12) and Moses (see on Jude 9) the Scriptures record the fact that the one was translated to heaven without seeing death and the other raised from the dead . The fact that Moses and Elijah appeared

with Christ at this time is therefore not to be taken to prove that all the righteous dead are in heaven. These two, one raised from the dead and the other translated without seeing death, appeared with Jesus, as a type of the glorious kingdom in which the ransomed of all ages will be with Him in glory (see Matt. 25:31; Col. 3:4; 1 Thess. 4:16, 17). Talking with him. Luke adds that they were talking about “his decease which he should accomplish at Jerusalem” (Luke 9:31; cf. Matt. 16:21).

4. Then answered Peter. As usual Peter came forward as spokesman for the group (see on ch. 16:16, 22). Luke adds that Peter spoke without knowing what he was actually saying (see Luke 9:33). Mark says that Peter, as well as the others, was “sore afraid” (see Mark 9:6). Lord. Gr. Kurios. According to Mark 9:5, Peter addressed Jesus as “Master” (Gr. Hrabbi), and according to Luke 9:33, as “Master” (Gr. Epistatēs). On the significance of such variations in the Gospel narratives see the Additional Notes on Matthew 3, Note 2. Let us make. Important textual evidence may be cited (cf. p. 146) for the reading “I will make,” though in Mark and Luke the uncontested reading is, “Let us make.” Three tabernacles. Literally, “three booths,” or “three tents.” Practically no rain fell during the latter part of the summer (see Vol. II p. 110; see on ch. 17:1), and the only protection needed would be that from the heavy dew of the night.

5. A bright cloud. Reminiscent, perhaps, of the pillar of cloud in the wilderness (see on Ex. 13:21, 22), which was illuminated by the glory of God (see Num. 9:15, 16; see on Ex. 40:34). Overshadowed. Gr. episkiazō, “to cast a shadow over” (cf. Luke 1:35; Ps. 91:1). Matthew and Mark do not make clear whether the cloud “overshadowed” Christ and the two heavenly visitors, or the disciples, or both; however, it seems apparent from Luke that primary reference is to the disciples (Luke 9:34). A voice. The same voice heard at the time of Christ’s baptism (see ch. 3:17) and later, at the very close of His ministry (see John 12:28). Upon these three occasions the Father personally attested the divine Sonship of Jesus. My beloved Son. Concerning Christ as the Son of God see on Luke 1:35; John 1:1–3; see Additional Note on John 1. Well pleased. Because in His life on earth Jesus had carried out to perfection His assigned task (see John 17:4) and presented men with a perfect example of obedience to the Father’s will (see John 15:10). If we place our trust in our Saviour, it will be our privilege also to “do those things that are pleasing in his sight” (1 John 3:22). Hear ye him. Probably with particular reference to the instruction He was now giving concerning His imminent sufferings and death (see on ch. 16:21). 6. Fell on their face. Compare Eze. 1:28; Dan. 10:9. Such men as Ezekiel and Daniel were accorded visions; Peter, James, and John saw with their natural eyesight. 7. Touched them. The fact that the touch of Jesus came after, rather than before, the experience is indirect testimony to the fact that this was not a vision, but rather an objective experience. Furthermore, there is no instance in the Bible where three men all received the same vision simultaneously. 8. Lifted up their eyes. According to Mark, the three men “suddenly … looked round about” (Mark 9:8). Only.That is, “alone.” 9. Vision. Gr. horama, “spectacle,” literally, “that which is seen.” Compare the Hebrew words chazon and mar’ah (see on 1 Sam. 3:1). To no man. Jesus took Peter, James, and John with Him because they alone, of the Twelve, were prepared to receive what He had to impart to them (see on v. 1) Had they reported what they had seen and heard, it would have excited only idle wonder and curiosity, and could have served no good purpose at that time. The fact that they were to remain silent about it until after the resurrection implies that at that time the other disciples would be ready to understand, and that their faith would be strengthened by the account of the three who witnessed the event. Furthermore, having with their own eyes beheld two men over whom death had no power, these three disciples should have been prepared to believe Christ’s words concerning His resurrection (cf. Luke 9:31), and to impart faith and courage to their fellow disciples. Also, the fact that Jesus took the same three of them alone with Him into the Garden of Gethsemane to join with Him in prayer should have brought this lesson vividly before them again.

What happened here, and why was it so important for both Jesus Himself and for the disciples? A Possible Answer: What happened here was that Jesus was transfigured. The Passover season of a.d. 30 had seen public opinion in Galilee turn against Jesus (see on ch. 15:21). Also the Sanhedrin had intensified its purpose to bring His ministry to a halt (see on Matt. 16:1; cf. Mark 7:1, 2). At Caesarea Philippi Jesus had, for the first time, spoken plainly to the disciples concerning His sufferings and death (see on Matt. 16:21). But they, like all other Jews, thought of the Messiah as a conquering king. Hence it was difficult, even for them, to grasp the idea of a Messiah who would suffer and die. Gloomy thoughts, as upon previous occasions, filled their minds, owing to their misunderstanding of the nature and purpose of Jesus’ ministry. It was important for Jesus because He needed the enlightenment and encouragement. It was important for the Disciples because they could benefit form the revelation of Christ’s divinity and thus add to the confirmation that he was indeed the Messiah. No doubt it would also brace them when they would see Jesus ultimate suffering on the cross.

Jesus “had dwelt amid the love and fellowship of heaven; but in the world that He had created, He was in solitude. Now heaven had sent its messengers to Jesus; not angels, but men who had endured suffering and sorrow, and who could sympathize with the Saviour in the trial of His earthly life. Moses and Elijah had been colaborers with Christ. They had shared His longing for the salvation of men … These men, chosen above every angel around the throne, had come to commune with Jesus concerning the scenes

of His suffering, and to comfort Him with the assurance of the sympathy of heaven. The hope of the world, the salvation of every human being, was the burden of their interview.”—Ellen G. White, The Desire of Ages, pp. 422, 425.

How fascinating that Jesus, the Son of God, in His humanity had the need of comfort and encouragement from these men, who themselves knew their own share of suffering and discouragement. Luke records that they spoke to Him about “His decease which He was about to accomplish at Jerusalem” (Luke 9:31, NKJV). Notice the word accomplish , which can also be translated as “fulfill,” more evidence that Jesus’ death was necessary for the salvation of humanity. With so much at stake, it’s no wonder that heaven saw the need and sent this encouragement.

Also, despite all that they had seen and heard already, Peter, James, and John were going to get even more reasons to believe. The voice coming out of the cloud certainly had to be encouraging, as well, once they got over their initial fear. How revealing, too, that Matthew says that Jesus “came and touched them and said, ‘Arise, and do not be afraid’” (Matt. 17:7, NKJV). Even amid all that He was about to face, Jesus comforts and encourages His disciples.No matter who we are or how strong our faith and commitment is, we can all at times use encouragement. This also means that someone you know might be in need of it, as well. Whom do you know that you could give some encouragement to right now? A Possible Answer: Yourself. A family member. A friend. A member in your church congregation. Maybe someone who we do not agree with or understand.... a Minister or political leader. An ‘enemy’.

Thursday May 19 Jesus and the Temple TaxRead Matthew 17:24-27. Peter and His Master Pay Their Taxes24 When they had come to Capernaum, those who received the temple tax came to Peter and said, “Does your Teacher not pay the temple tax?” 25 He said, “Yes.” And when he had come into the house, Jesus anticipated him, saying, “What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?” 26 Peter said to Him, “From strangers.” Jesus said to him, “Then the sons are free. 27 Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money;   take that and give it to them for Me and you .”

24. Come to Capernaum. [The Temple Half Shekel, Matt. 17:24–27. See Retirement from Public Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Jesus and the disciples had evidently recently (DA 432) returned from a brief tour of Galilee (see Matt. 17:22, 23; see on Mark 9:30–32). As usual Jesus probably took up residence at the home of Peter (see on Mark 1:29; 2:1), where He abode during the remaining weeks of His stay in Galilee. They that received tribute. Literally, “they that receive the double drachma [Gr. didrachmon].” These were not the publicans, or taxgatherers (see on Luke 3:12), who collected toll and tax for the civil authorities, but designated men who were appointed in each district to collect the half-shekel Temple tax required of every free male Jew 20 years of age or older, for the support of the Temple. This tax was not compulsory in the sense that the tithe was, but its payment was nevertheless considered a religious duty. For the origin of this tax and the regulations concerning it see on Ex. 30:12–16. According to the Mishnah (Sheḳalim 1. 1, Soncino ed. of the Talmud, p. 1) public notice was to be given of the tax on the first day of Adar, which fell in our February or March (see Vol. II, p. 108). On the 15th of Adar, “tables [of money changers] were set up in the provinces,” and 10 days later in the Temple (Sheḳalim 1. 3, Soncino ed. of the Talmud, p. 2). The Temple tax for the current year was therefore several months overdue.

The ancient Hebrew shekel (see Vol. I, pp. 167, 168) was no longer in general use, but rabbinical custom required that the Temple tax be paid in the unit of the half shekel. Those who “received tribute” would exchange the coin of the realm for the Temple coin, making a profit on each transaction. The Gr. didrachama, translated “tribute,” was the double drachma, nearly equivalent to the half shekel, and approximately twice the value of a Roman denarius, which was considered a day’s wage (see on ch. 20:2). Came to Peter. Probably because Jesus was staying at Peter’s home. Doth not your master? Whether a record was kept of those who paid the tax is not known, and whether those who now came to Peter already knew that Jesus had not paid the tax is not known. Furthermore, this was not the time of year when the tax was usually collected. It would seem that had it been known that Jesus had not paid the tax, the scribes, who during the intervening months had repeatedly heckled Jesus in public (see on Matt. 16:1; Mark 7:1–23), would have challenged Him for nonpayment of the tax long before this. Apparently the idea of challenging Jesus on this count had but recently come to their minds; it was part of a well-laid plot. In the Greek the word for “your” is in the plural. The tax collectors thus made the

matter one of concern to all the disciples, not to Peter only.

What is going on here, and what does this also tell us about Jesus? A Possible Answer: What apparently was happening was that... “Though all Jews were required to pay the temple tax, priests, Levites, and rabbis were exempt. So, this question about whether Jesus paid the temple tax was also a challenge to His ministry.” It tells us that Jesus was astute, politically supportive, endeavored meet the expectations of Him even though He did not have to and not to offend others.

Ellen G. White writes that Peter missed an opportunity to testify on this occasion to the absolute authority of Christ. “By his answer to the collector, that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him to which the priests and rulers were trying to give currency … If priests and Levites were exempt because of their connection with the temple, how much more He to whom the temple was His Father’s house.”—The Desire of Ages, pp. 433, 434.

Answer Continued: We can learn much from Jesus’ gracious response to Peter. Rather than humiliate him, Jesus gently explains his error. Moreover, Jesus adapts to the course Peter had taken in a most creative way. Rather than simply paying the tax—thereby acknowledging His obligation to it—Jesus gets the tax elsewhere: from the mouth of a fish.

This miracle is unusual; it’s the only time Jesus performs a miracle seemingly for His own benefit. But that wasn’t the miracle’s purpose. Instead, the miracle was a demonstration to everyone of Jesus’ authority not only over the temple but over all of creation. From a human standpoint, how can we even begin to understand how Jesus could have performed this miracle? Of all the things that Peter had seen, can you imagine what must have gone on in his mind when he throws out his line, catches his first fish, and finds the exact amount owed for the temple tax? (See Isa. 40:13-17.)

Though there was no necessity for Jesus and His disciples to pay the temple tax, Jesus had them do it anyway, in order to avoid unnecessary controversy. What are ways we can learn to de-escalate situations, especially on things that are not absolute, in order to avoid unnecessary conflict? A Possible Answer: 1) When there are disagreements between loved ones, keep an even tone. 2) Be open to trying to see it another way, when there are controversial issues that confront us that are not matters of life and death. 3) In matters of opinion. 4) Where it is God’s will to engage in different methods of doing things remember that your way (Thought right in your eyes) may not necessarily be the most productive way. 5) Approach matters as a learner, when the Denomination has not taken a stand on biblical topics and God has empowered us to demonstrate freedom of opinion. 6) Watch our attitude and spirit as we communicate what we believe and attempt to get what we want. At times when it is more prudent to be agreeable than it is to be right or correct. 7) Remember that it is a part of our responsibility to communicate in a method that the person communicating with actually gets what we are trying to say. The problem may not be with ‘them’ but actually with ‘us’ and how ‘we’ are communicating.

Friday May 20 Further Thought:The story of how Jesus has Peter pull the money, the exact amount needed, out of the

mouth of the first fish Peter catches is extraordinary, so extraordinary that some scholars have tried to argue it away. It was just a “bit of a folk-tale,” a cute story to make a point, nothing more. Of course, that’s a totally inadequate solution (it’s no solution at all, in fact). Sure, in contrast to the other kind of miracles—for example, healing the sick, giving sight to the blind, raising the dead, feeding the hungry—this one is of a different nature altogether. In the Bible, too, we do have the floating axe head (2 Kings 6:2-7) and the

wet fleece on the dry ground and the dry fleece on the wet ground (Judg. 6:36-40); so, it’s not of a nature totally unknown in Scripture. Why didn’t Jesus simply hand Peter the money and tell him to pay it rather than perform such an amazing feat in order to solve what was a relatively small problem? The text doesn’t say. However, as the lesson said, it does show us the incredible power of God, which should not be surprising to us. After all, we see evidence of His incredible power all the time. Our mere existence, much less than that of the visible cosmos, is an amazing manifestation of the power of our God. If God could do this, a specific coin in a specific fish’s mouth was nothing. Though written in a different context, Paul’s point is so well taken: “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!” (Rom. 11:33, NKJV). The account in Matthew is just one more manifestation of this truth.

Discussion Questions:1 Peter’s struggle to submit his will to God is our struggle, as well. A powerful

metaphor of this struggle can be found in Malachi 1, where God asks the Jews to bring only their best animals for sacrifice. “‘When you bring injured, lame or diseased animals and offer them as sacrifices, should I accept them from your hands?’ says the LORD” (Mal. 1:13, NIV). Why would God care what kind of sacrifices we bring to Him? Because He wants us to entrust Him with what we most want to hold onto. What things in your life do you find yourself clutching onto the most? How can you release these things to the Lord?

2 Think about the way Jesus handled the situation with the temple tax. Rather than exacerbate the situation, He let it rest. What does this teach us about the day-to-day conflicts we might find ourselves in? How do you know when it’s time to speak and when it’s time to be silent?

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MondayEllen G. White, The Desire of Ages, pp. 410-414.

Chapter 45 - The Foreshadowing of the CrossThe work of Christ on earth was hastening to a close. Before Him, in vivid outline, lay the scenes

whither His feet were tending. Even before He took humanity upon Him, He saw the whole length of the path He must travel in order to save that which was lost. Every pang that rent His heart, every insult that was heaped upon His head, every privation that He was called to endure, was open to His view before He laid aside His crown and royal robe, and stepped down from the throne, to clothe His divinity with humanity. The path from the manger to Calvary was all before His eyes. He knew the anguish that would come upon Him. He knew it all, and yet He said, "Lo, I come: in the volume of the Book it is written of Me, I delight to do Thy will, O My God: yea, Thy law is within My heart." Ps. 40:7, 8.

Ever before Him He saw the result of His mission. His earthly life, so full of toil and self-sacrifice, was cheered by the prospect that He would not have all this travail for nought. By giving His life for the life of men, He would win back the world to its loyalty to God. Although the baptism of blood must first be received; although the sins of the world were to weigh upon His innocent soul; although the shadow of an unspeakable woe was upon Him; yet for the joy that was set before Him, He chose to endure the cross, and despised the shame.From the chosen companions of His ministry the scenes that lay before Him were as yet hidden; but the time was near when they must behold His agony. They must see Him whom they had loved and trusted, delivered into the hands of His enemies, and hung upon the cross of Calvary. Soon He must leave them to face the world without the comfort of His visible presence. He knew how bitter hate and unbelief would persecute them, and He desired to prepare them for their trials.

Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were

beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples. He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, "Whom do men say that I the Son of man am?"

Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.Jesus now put a second question, relating to the disciples themselves: "But whom say ye that I am?" Peter answered, "Thou art the Christ, the Son of the living God."

From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John's mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David's throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, "Thou art the Christ, the Son of the living God." He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.

Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ's mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from "the things which are seen," to behold "the things which are not seen." 2 Cor. 4:18. Beneath the guise of humanity they discerned the glory of the Son of God. Jesus answered Peter, saying, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven."

The truth which Peter had confessed is the foundation of the believer's faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. "It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?" Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which "eye hath not seen, nor ear heard, neither have entered into the heart of man." "God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God." 1 Cor. 2:9, 10. "The secret of the Lord is with them that fear Him;" and the fact that Peter discerned the glory of Christ was an evidence that he had been "taught of God." Ps. 25:14; John 6:45. Ah, indeed, "blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee."

Jesus continued: "I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it." The word Peter signifies a stone,--a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.

Centuries before the Saviour's advent Moses had pointed to the Rock of Israel's salvation. The psalmist had sung of "the Rock of my strength." Isaiah had written, "Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation." Deut. 32:4; Ps. 62:7; Isa. 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, "If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house." 1 Peter 2:3-5, R. V.

"Other foundation can no man lay than that is laid, which is Jesus Christ." 1 Cor. 3:11. "Upon this rock," said Jesus, "I will build My church." In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,--His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.How feeble the church appeared when Christ spoke these words! There was only a handful of

believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.

For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved. Peter had expressed the truth which is the foundation of the church's faith, and Jesus now honored him as the representative of the whole body of believers. He said, "I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.""The keys of the kingdom of heaven" are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God's word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.

The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.

Instead of appointing one to be their head, Christ said to the disciples, "Be not ye called Rabbi;" "neither be ye called masters: for one is your Master, even Christ." Matt. 23:8, 10."The head of every man is Christ." God, who put all things under the Saviour's feet, "gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all." 1 Cor. 11:3; Eph. 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, "All ye are brethren." All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. "Cursed be the man that trusteth in man, and maketh flesh his arm." The Lord "is the Rock, His work is perfect." "Blessed are all they that put their trust in Him." Jer. 17:5; Deut. 32:4; Ps. 2:12.

After Peter's confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.

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Matthew 17:1-9Ellen G. White, The Desire of Ages, pp. 419-425

Chapter 46 - He Was TransfiguredEvening is drawing on as Jesus calls to His side three of His disciples, Peter, James, and John, and

leads them across the fields, and far up a rugged path, to a lonely mountainside. The Saviour and His disciples have spent the day in traveling and teaching, and the mountain climb adds to their weariness. Christ has lifted burdens from mind and body of many sufferers; He has sent the thrill of life through their enfeebled frames; but He also is compassed with humanity, and with His disciples He is wearied with the ascent. The light of the setting sun still lingers on the mountain top, and gilds with its fading glory the path they are traveling. But soon the light dies out from hill as well as valley, the sun disappears behind the western horizon, and the solitary travelers are wrapped in the darkness of night. The gloom of their surroundings seems in harmony with their sorrowful lives, around which the clouds are gathering and thickening.

The disciples do not venture to ask Christ whither He is going, or for what purpose. He has often spent entire nights in the mountains in prayer. He whose hand formed mountain and valley is at home with nature, and enjoys its quietude. The disciples follow where Christ leads the way; yet they wonder why their Master should lead them up this toilsome ascent when they are weary, and when He too is in need of rest.

Presently Christ tells them that they are now to go no farther. Stepping a little aside from them, the Man of Sorrows pours out His supplications with strong crying and tears. He prays for strength to endure the test in behalf of humanity. He must Himself gain a fresh hold on Omnipotence, for only thus can He contemplate the future. And He pours out His heart longings for His disciples, that in the hour of the power of darkness their faith may not fail. The dew is heavy upon His bowed form, but He heeds it not. The

shadows of night gather thickly about Him, but He regards not their gloom. So the hours pass slowly by. At first the disciples unite their prayers with His in sincere devotion; but after a time they are overcome with weariness, and, even while trying to retain their interest in the scene, they fall asleep. Jesus has told them of His sufferings; He has taken them with Him that they might unite with Him in prayer; even now He is praying for them. The Saviour has seen the gloom of His disciples, and has longed to lighten their grief by an assurance that their faith has not been in vain. Not all, even of the twelve, can receive the revelation He desires to give. Only the three who are to witness His anguish in Gethsemane have been chosen to be with Him on the mount. Now the burden of His prayer is that they may be given a manifestation of the glory He had with the Father before the world was, that His kingdom may be revealed to human eyes, and that His disciples may be strengthened to behold it. He pleads that they may witness a manifestation of His divinity that will comfort them in the hour of His supreme agony with the knowledge that He is of a surety the Son of God and that His shameful death is a part of the plan of redemption.

His prayer is heard. While He is bowed in lowliness upon the stony ground, suddenly the heavens open, the golden gates of the city of God are thrown wide, and holy radiance descends upon the mount, enshrouding the Saviour's form. Divinity from within flashes through humanity, and meets the glory coming from above. Arising from His prostrate position, Christ stands in godlike majesty. The soul agony is gone. His countenance now shines "as the sun," and His garments are "white as the light."

The disciples, awaking, behold the flood of glory that illuminates the mount. In fear and amazement they gaze upon the radiant form of their Master. As they become able to endure the wondrous light, they see that Jesus is not alone. Beside Him are two heavenly beings, in close converse with Him. They are Moses, who upon Sinai had talked with God; and Elijah, to whom the high privilege was given--granted to but one other of the sons of Adam--never to come under the power of death.

Upon Mount Pisgah fifteen centuries before, Moses had stood gazing upon the Land of Promise. But because of his sin at Meribah, it was not for him to enter there. Not for him was the joy of leading the host of Israel into the inheritance of their fathers. His agonized entreaty, "I pray Thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon" (Deut. 3:25), was refused. The hope that for forty years had lighted up the darkness of the desert wanderings must be denied. A wilderness grave was the goal of those years of toil and heart-burdening care. But He who is "able to do exceeding abundantly above all that we ask or think" (Eph. 3:20), had in this measure answered His servant's prayer. Moses passed under the dominion of death, but he was not to remain in the tomb. Christ Himself called him forth to life. Satan the tempter had claimed the body of Moses because of his sin; but Christ the Saviour brought him forth from the grave. Jude 9.

Moses upon the mount of transfiguration was a witness to Christ's victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ's second coming, and who will be "changed, in a moment, in the twinkling of an eye, at the last trump;" when "this mortal must put on immortality," and "this corruptible must put on incorruption." 1 Cor. 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come "the second time without sin unto salvation." For He will come "in the glory of His Father with the holy angels." Heb. 9:28; Mark 8:38. The Saviour's promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,--Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.

The disciples do not yet comprehend the scene; but they rejoice that the patient Teacher, the meek and lowly One, who has wandered to and fro a helpless stranger, is honored by the favored ones of heaven. They believe that Elijah has come to announce the Messiah's reign, and that the kingdom of Christ is about to be set up on the earth. The memory of their fear and disappointment they would banish forever. Here, where the glory of God is revealed, they long to tarry. Peter exclaims, "Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elias." The disciples are confident that Moses and Elijah have been sent to protect their Master, and to establish His authority as king.

But before the crown must come the cross. Not the inauguration of Christ as king, but the decease to be accomplished at Jerusalem, is the subject of their conference with Jesus. Bearing the weakness of humanity, and burdened with its sorrow and sin, Jesus walked alone in the midst of men. As the darkness of the coming trial pressed upon Him, He was in loneliness of spirit, in a world that knew Him not. Even His loved disciples, absorbed in their own doubt and sorrow and ambitious hopes, had not comprehended the mystery of His mission. He had dwelt amid the love and fellowship of heaven; but in the world that He had created, He was in solitude. Now heaven had sent its messengers to Jesus; not angels, but men who had endured suffering and sorrow, and who could sympathize with the Saviour in the trial of His earthly life. Moses and Elijah had been colaborers with Christ. They had shared His longing for the salvation of men. Moses had pleaded for Israel: "Yet now, if Thou wilt forgive their sin--; and if not, blot me, I pray Thee, out of Thy book which Thou hast written." Ex. 32:32.

Elijah had known loneliness of spirit, as for three years and a half of famine he had borne the burden of the nation's hatred and its woe. Alone he had stood for God upon Mount Carmel. Alone he had fled to the desert in anguish and despair. These men, chosen above every angel around the throne, had come to commune with Jesus concerning the scenes of His suffering, and to comfort Him with the assurance of the sympathy of heaven. The hope of the world, the salvation of every human being, was the burden of their interview.Through being overcome with sleep, the disciples heard little of what passed between Christ and the heavenly messengers. Failing to watch and pray, they had not received that which God desired to give them,--a knowledge of the sufferings of Christ, and the glory that should follow. They lost the blessing that might have been theirs through sharing His self-sacrifice. Slow of heart to believe were these disciples, little appreciative of the treasure with which Heaven sought to enrich them.

Yet they received great light. They were assured that all heaven knew of the sin of the Jewish nation in rejecting Christ. They were given a clearer insight into the work of the Redeemer. They saw with their eyes and heard with their ears things that were beyond the comprehension of man. They were "eyewitnesses of His majesty" (2 Peter 1:16), and they realized that Jesus was indeed the Messiah, to whom patriarchs and prophets had witnessed, and that He was recognized as such by the heavenly universe.

While they were still gazing on the scene upon the mount, "a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him." As they beheld the cloud of glory, brighter than that which went before the tribes of Israel in the wilderness; as they heard the voice of God speak in awful majesty that caused the mountain to tremble, the disciples fell smitten to the earth. They remained prostrate, their faces hidden, till Jesus came near, and touched them, dispelling their fears with His well-known voice, "Arise, and be not afraid." Venturing to lift up their eyes, they saw that the heavenly glory had passed away, the forms of Moses and Elijah had disappeared. They were upon the mount, alone with Jesus.

ThursdayEllen G. White, The Desire of Ages, pp. 432-434

Chapter 48 - Who Is the Greatest?On returning to Capernaum, Jesus did not repair to the well-known resorts where He had taught the

people, but with His disciples quietly sought the house that was to be His temporary home. During the remainder of His stay in Galilee it was His object to instruct the disciples rather than to labor for the multitudes.

On the journey through Galilee, Christ had again tried to prepare the minds of His disciples for the scenes before Him. He told them that He was to go up to Jerusalem to be put to death and to rise again. And He added the strange and solemn announcement that He was to be betrayed into the hands of His enemies. The disciples did not even now comprehend His words. Although the shadow of a great sorrow fell upon them, a spirit of rivalry found a place in their hearts. They disputed among themselves which should be accounted greatest in the kingdom. This strife they thought to conceal from Jesus, and they did not, as usual, press close to His side, but loitered behind, so that He was in advance of them as they entered Capernaum. Jesus read their thoughts, and He longed to counsel and instruct them. But for this He awaited a quiet hour, when their hearts should be open to receive His words.Soon after they reached the town, the collector of the temple revenue came to Peter with the question, "Doth not your Master pay tribute?"

This tribute was not a civil tax, but a religious contribution, which every Jew was required to pay annually for the support of the temple. A refusal to pay the tribute would be regarded as disloyalty to the temple,--in the estimation of the rabbis a most grievous sin. The Saviour's attitude toward the rabbinical laws, and His plain reproofs to the defenders of tradition, afforded a pretext for the charge that He was seeking to overthrow the temple service. Now His enemies saw an opportunity of casting discredit upon Him. In the collector of the tribute they found a ready ally.Peter saw in the collector's question an insinuation touching Christ's loyalty to the temple. Zealous for his Master's honor, he hastily answered, without consulting Him, that Jesus would pay the tribute.

But Peter only partially comprehended the purpose of his questioner. There were some classes who were held to be exempt from the payment of the tribute. In the time of Moses, when the Levites were set apart for the service of the sanctuary, they were given no inheritance among the people. The Lord said, "Levi hath no part nor inheritance with his brethren; the Lord is his inheritance." Deut. 10:9. In the days of Christ the priests and Levites were still regarded as especially devoted to the temple, and were not required to make the annual contribution for its support. Prophets also were exempted from this payment. In requiring the tribute from Jesus, the rabbis were setting aside His claim as a prophet or teacher, and were dealing with Him as with any commonplace person. A refusal on His part to pay the tribute would be

represented as disloyalty to the temple; while, on the other hand, the payment of it would be taken as justifying their rejection of Him as a prophet.

Only a little before, Peter had acknowledged Jesus as the Son of God; but he now missed an opportunity of setting forth the character of his Master. By his answer to the collector, that Jesus would pay the tribute, he had virtually sanctioned the false conception of Him to which the priests and rulers were trying to give currency.When Peter entered the house, the Saviour made no reference to what had taken place, but inquired, "What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?" Peter answered, "Of strangers." And Jesus said, "Then are the children free." While the people of a country are taxed for the maintenance of their king, the monarch's own children are exempt. So Israel, the professed people of God, were required to maintain His service; but Jesus, the Son of God, was under no such obligation. If priests and Levites were exempt because of their connection with the temple, how much more He to whom the temple was His Father's house.

If Jesus had paid the tribute without a protest, He would virtually have acknowledged the justice of the claim, and would thus have denied His divinity. But while He saw good to meet the demand, He denied the claim upon which it was based. In providing for the payment of the tribute He gave evidence of His divine character. It was made manifest that He was one with God, and therefore was not under tribute as a mere subject of the kingdom."Go thou to the sea," He directed Peter, "and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for Me and thee."

Though He had clothed His divinity with humanity, in this miracle He revealed His glory. It was evident that this was He who through David had declared, "Every beast of the forest is Mine, and the cattle upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are Mine. If I were hungry, I would not tell thee: for the world is Mine, and the fullness thereof." Ps. 50:10-12.

While Jesus made it plain that He was under no obligation to pay the tribute, He entered into no controversy with the Jews in regard to the matter; for they would have misinterpreted His words, and turned them against Him. Lest He should give offense by withholding the tribute, He did that which He could not justly be required to do. This lesson would be of great value to His disciples. Marked changes were soon to take place in their relation to the temple service, and Christ taught them not to place themselves needlessly in antagonism to established order. So far as possible, they were to avoid giving occasion for misinterpretation of their faith. While Christians are not to sacrifice one principle of truth, they should avoid controversy whenever it is possible to do so.