Uplifting commentary on the Gospels, Acts, early Apostolic history, and a life of discipleship.
When we commune with our Father in Heaven, the spirit within us is quickened. The physical body becomes merely a vessel through which the spirit reconnects with God. When we stand in prayer before the Almighty, we too, are transfigured, so to speak, to become like angels.
Early church tradition places the transfiguration on Mount Tabor, a prominent hill at the eastern end of the Jezreel valley, not far from Nazareth. Despite the strong tradition, the location seems unlikely. Mount Tabor was populated and fortified by military installations.
Six days after what? Is there some significance to the six days before the transfiguration? Some scholars believe that the six days refer to a six-day period of ritual preparation, fasting, and ritual purification. “After six days” also alludes to Moses’ ascent up Mount Sinai.
He told them emphatically, “Amen, I say to you, there are some of those who are standing here who will not taste death until they see the kingdom of God after it has come with power” (Mark 9:1). With these words, Yeshua predicted that the kingdom would arrive within the generation. Which disciples did He mean?
With a gesture, he indicated the funeral bench on which Nicodemus and Joseph had left the body. The women’s eyes fell upon the Master’s abandoned grave clothes. They saw the linen wrappings lying there, and the cloth which had been on His head.
As the hour of the Passover sacrifice drew near, a growing stream of pilgrims filled the road leading to the city gates. Passing near Golgotha, they saw a knot of people standing around the three crosses on the rock. Naturally, they inquired about the victims.
The slave with two masters will by way of necessity prefer one master over the other. The slave with divided loyalties cannot serve both masters simultaneously, so he must choose one over the other, even if he truly wishes he could serve both. His preference for one master will eventually evolve into disdain for the other.
The sages described a charitable person as a man with a good eye. The Master employed the good-eye/bad-eye terminology metaphorically to speak about spiritual blindness. If a person is generous and charitable, he has a good eye. The lamp of his body functions, filling his body with light.
People say, “You can’t take it with you.” Yeshua contradicted that adage by citing the common Jewish belief that resources given to the needy will be repaid and rewarded in the Messianic Era and the World to Come. “Treasures in heaven” does not refer to literal treasure stored up someplace beyond the sky, instead, it means “treasure with God.” That is to say, “Invest in the things of God and He will reward you.”
Up until His triumphal entry into Jerusalem, Yeshua of Nazareth tried to keep His messianic identity quiet. He warned His followers and disciples not to tell anyone who He was. He hushed up the eerie voices of the possessed, which tried to declare His identity. When Simon Peter confessed, “You are the Messiah,” He told him not to reveal it to anyone. By sending for a donkey, however, He indicated a shift in public policy.