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Scripture Reading: Matt. 16:13-19; 17:1-9, 24-27
For a considerable number of years we have been abiding mostly in the Epistles — in Ephesians, Romans, and all the other letters written mostly by the apostle Paul. Sometimes we have been in the Gospel of John. How we have loved all these books! But this year the Lord has opened the book of Matthew to us, and we have received something new. I myself love the book of Matthew and cannot keep away from it. Oh, I do have a burden to recommend Matthew to you! We all must love Matthew.
We have seen how Matthew gives a record of Jesus as the Bridegroom with all the other items — the new cloth, which was good for making the new garment, the new wine, and the new wineskin. We cannot find all these precious items in the other books of the New Testament. I know you love the Gospel of John, but you cannot find the new garment, the new wine, or the new wineskin in John. Formerly, I loved John very much, perhaps more than you, but today I find something more in Matthew. John is rich, but John is not all- inclusive. I tell you, Matthew is all-inclusive. Matthew is so precious.
Now we come to chapters 16 and 17 of Matthew, and from these two chapters we will gather three portions: 16:13-19; 17:1-9; and 17:24-27. If you pray-read these three portions carefully, you will see that they give you three steps of one experience. With all spiritual things, if we would experience them, we need these three steps. What are they?
In the first portion, 16:13-19, the Lord used the word revealed. “Flesh and blood has not revealed this to you, but My Father who is in the heavens” (v. 17). This means that the first step to experience anything of the Lord is revelation. Revelation is more than knowledge, more than understanding; it is the realization of something deep within. In this first portion of these two chapters Peter and the other disciples obtained a revelation. Then, in the second portion, in 17:1-9, the Lord Jesus mentioned the word vision. “Jesus commanded them, saying, Tell the vision to no one until the Son of Man is raised from the dead” (v. 9). The second step, therefore, of experiencing something of Christ is further and deeper than revelation — it is vision. What is the difference between revelation and vision? The word revelation in the Greek means “an unveiling.” When a veil is taken away from any object, you can see it — this is revelation. Nevertheless, I may take away the veil, but there may be no light. Furthermore, I may take away the veil, but you may have been born blind. So we need the revelation, the unveiling, and we also need the light plus the sight. Then we have the vision. We not only need a revelation but also a vision.
My job in all these chapters is to take away the veils. One by one I am taking them away. In the last chapter I took away a veil; in this chapter I will take away another veil. I want you to see this wonderful person, so I am taking away veil after veil. You may think that as long as the veils are removed, surely you will be able to see. But, I tell you, I can only take away the veils; I cannot shine upon you. Light comes from the heavens; light comes from the very God who commands the light to shine in darkness. I cannot do that; I am not God. Receive the mercy of God, however, and the light will immediately shine upon you. Yet you still need something more — you need sight. You need not only the light but also the sight. These three added together give you the vision — the unveiling, the light, and the sight.
The first step to experience Christ is to obtain revelation. Then following this, we need vision. Yet, even after we have taken the second step, we do not have the real experience. Therefore, we must look into the third portion of these two chapters, 17:24-27, where we see the application. The third step is the application. After the revelation, we need the vision, and following the vision, we need the application. We must realize something, and even more we must see that very thing, but how to apply it is yet another matter. I cannot help you with this. All I can do, I say again, is take away the veils. God, then, by His mercy can shine from the heavens and give you sight to receive the vision. Then after the vision you need to apply it. You need to know how to apply what you have seen. Peter first obtained the revelation and second the vision, but third he learned the application in such a hard way that it could never be forgotten. The harder it is to learn, you know, the harder it is to forget. Peter could never forget this lesson. Hallelujah, the Lord got through, and Peter got through also! I do not mean that Peter was able to get through, but that the Lord was able to bring him through. The Lord brought him through the revelation, through the vision, and through the application.
Let us look into all these three steps. What was the revelation, what was the vision, and what was the application Peter learned?
Matthew always gives a hard time to the religious people. Everything that Matthew tells us concerning Christ is outside of religion. In the first portion of Matthew 16 we read, “Jesus came into the parts of Caesarea Philippi” (v. 13). If you look at the map, you will see that Caesarea Philippi was far to the north, even north of Galilee. It was at the farthest extreme of the region of Palestine. Isaiah 9:1 tells us that the land of Galilee was of the nations. But this place was even further than Galilee, so it was more Gentile. It was almost outside the Holy Land; at best we could say that it was on the border. In those days there was the Holy Place, the holy temple, the holy city, and the Holy Land — a fourfold holy sphere. Jesus kept Himself away from every one of them. The holy things in those days were the religious things. By the term fourfold holy, we mean four times religious. The land was religious, the city was religious, and the temple and all the things within it were religious. Jesus came into the parts of Caesarea Philippi and got away from all of them.
Jesus did not bring His disciples into the city of Caesarea Philippi; He was there just in the parts, the area, the district of that place. In that totally Gentile setting, He asked His disciples, “Who do men say that the Son of Man is?” (v. 13). In other words, “Who do those people in the religious circle say that I am?”
If we would see or learn something of the Lord Jesus, we must be removed from religion. If you still remain in religion, in any of the denominations or so-called Christian churches, it is difficult for you to receive any revelation. You must leave all the religious things. In the temple the priests were praying, offering their sacrifice, burning the incense, and lighting the lamps — whatever they did was altogether religious; whatever could be seen was nothing but religion. The Lord Jesus took His disciples out of the priesthood, out of the temple, out of the city, and out of the Holy Land. He asked, “Who do men say that the Son of Man is?” And they answered, “Some, John the Baptist; and others, Elijah; and still others, Jeremiah or one of the prophets” (v. 14). They answered with the names of all the religious “big shots.” This is the way the religious people spoke of Jesus. Their realization concerning the Lord Jesus was wholly religious. The Lord never appreciates this kind of realization.
Then the Lord Jesus turned to His disciples and told them in effect to forget all that religious realization. He asked, “Who do you say that I am?” (v. 15). Simon Peter answered, “You are the Christ, the Son of the living God” (v. 16). According to the record of the four Gospels, Peter was nearly always mistaken. There was only one time that he was right — this was the time. Peter was one who always took the lead. A person who is so quick to take the lead will surely make many mistakes. Peter was this kind of person, always putting his foot in his mouth. This time, however, he was one hundred percent right. He called Jesus “the Christ, the Son of the living God.” This is revelation.
Peter had seen the revelation of Christ, and the Lord Jesus appraised him well. But in the following verse, the Lord Jesus said, “And I also say to you” (v. 18). Peter had just received the first fifty percent of the revelation. The revelation he had seen was utterly right, but it came short. Peter had seen who Christ was — that was wonderful, but it was not sufficient. You must underline the little word also in the beginning of verse 18 — it is tremendously significant. In using this word, the Lord Jesus, in effect, was saying unto Peter, “What you have seen is absolutely correct, but it is just fifty percent, just the first half; you still need the second half.” Then Jesus proceeded to speak to Peter about the church. The first half of God’s divine revelation is Christ, and the second half is the church. The first half is the Head, and the second half is the Body.
If you would see a person, and his head only is unveiled, your revelation is not perfect. You must not only see the head but also the body to see the person in his entirety. Yes, you may have seen Christ — that is wonderful. But you must realize that God’s purpose not only involves the Head but also His Body. You have seen Christ, but for God’s purpose you must also see the church. So the Lord Jesus said, “And I also say to you.” You must underline, circle, and color the little word also.
In all these years since we have seen something of the church, we cannot avoid telling others what we have seen. Because of this, we are accused of speaking too much about the church. Some dear friends say that they are for Christ. As long as they have Christ, say they, that is sufficient. They are always speaking about the Head. We too have seen the Head, but we have also seen the Body. We tell people that the Head is indeed important, the Head is precious, the Head is wonderful. But if you have only a head without a body, what kind of person is that? If we have only Christ without the church, what is that? Suppose that when we meet together, the head of one of the brothers comes floating into the meeting hall. We would probably all flee in terror. The head needs the body. Oh, how much Christ needs the church! The problem is that people have talked much about the Head but have neglected the Body. Some indeed have not only neglected the Body but even opposed the Body and would stop others from speaking of it. So we must not only point others to the Head, but also to the Body. It is not only Christ, Christ, Christ, but also the church, the church, the church.
In other words, the Lord Jesus was saying to Peter, “It is wonderful that you have seen Christ, but you must see something more. And I also say to you that I will build My church on what you have seen. You are Peter, a stone. I will build you with others as My church upon this rock. Henceforth, you are no more an individualistic individual; you are just a stone built into the house, a member built into the Body. I will build My church — that means that I will build you as a stone with all the others as the church. This is the basis upon which I will give you the keys of the kingdom of the heavens. You, Simon, are not worthy to have the keys. No, you are not qualified; but as a stone in the building, a member in the Body, you are positioned to have the keys of the kingdom of the heavens.” The revelation we must have is first of Christ and second of the church.
It is indeed sad today that in Christianity so many refer to Matthew 16, but they always speak of Christ, not the church. We must see something of Christ and the church. The great mystery of God is Christ and the church (Eph. 5:32). This is the revelation.
The second portion begins with Matthew 17:1: “And after six days...” The record of the same instance in Luke says, “About eight days after these words...” (9:28). What is the difference? Really there is no difference. It was six full days. But according to the Jewish calendar you may also say that it was eight days, including the last part of the first day and the first part of the last day. In any case, the meaning here is a period of one week — a week after the event referred to in Matthew 16. A week is a specific turn of time, just as a full day is also a turn of time. A month and also a year with its four seasons are other turns of time. To see something of the Lord, we all need a turn of time. It does not depend upon you. Suppose that this morning you missed the sun rising: you must wait for another turn of time; you must wait until the next morning before you will have another chance to see it. Suppose you have missed a sight of the full moon in these days: you cannot hope to see it within just a few days; you must wait until next month for another turn of time. Suppose you have missed the sight of the cherry trees blossoming this spring: you cannot hope to see such a sight in the summer, nor in the fall or winter; you must wait for another year, for another turn of time. To see something of the Lord, we all need to take advantage of the turn of time; we must not miss the opportunity. If in one meeting you do not see something of Him, you will have to wait until another meeting. If you miss the opportunity in one conference, you will have to wait for another conference. You need a turn of time. The times and the seasons are very meaningful. Be careful not to miss a day, a week, a month, or a year. Do not miss any opportunities. If you miss them, you must wait for another turn.
First, the disciples saw the revelation, but they had to wait a week, for another turn of time, before they could see something more. It was not up to them; it was up to the Creator of time. This time the Lord Jesus brought them to the mountaintop, not only apart from all religious things and circumstances but also apart from the earthly level. To see the revelation you must be far away from all religious things, persons, and circumstances; but to see the vision you must be on the mountaintop, the higher the better. When we are on the mountaintop, we get a clear view; we see the whole vision. It was there, not only apart from the religious circle but also apart from earthly things, that Jesus became another Jesus. The Jesus you see on the mountain is not the Jesus you see at sea level. The Jesus on the mountaintop is a transfigured Jesus. We need to be on the mountaintop to see the vision, to see Jesus transfigured.
Many times while we are in a vision, however, some wonderful person breaks in. I cannot explain why, but I know the fact well. When Jesus was transfigured, while Peter, James, and John were beholding Him, two wonderful persons entered upon the scene — Moses and Elijah. The whereabouts of Moses after his death, you remember, was a mystery. Following his death, God hid his body. No one knew where Moses was buried (Deut. 34:5-6). Then suddenly he appeared. While Jesus was transfigured, this mysterious person was manifested. Then there was another wonderful personality — Elijah. He also, in a sense, was a mystery. He was taken away in a chariot of God, no one knew where (2 Kings 2:11-12). Two wonderful, mysterious persons suddenly appeared.
Be careful! When you see a vision, many times Moses and Elijah will also appear. Why? I cannot explain it. In any case, be careful, be on the alert. Peter in the revelation was absolutely right and crystal clear, but now Peter in the vision was utterly frustrated. He was so frustrated that he began to talk nonsense again. First, he said, “Lord, it is good for us to be here” (Matt. 17:4). That is all right — just this much. It is really good for us to be with the Lord to see the vision — let us not say anything more. But Peter continued, “If You are willing...” Peter was so religious — he would not do anything by himself, but always by the will of God. “If You are willing, I will make three tents here, one for You and one for Moses and one for Elijah.” He thought that he was making a marvelous proposition, and what he was saying was certainly reasonable enough, religiously speaking. But while he was talking, a cloud overshadowed them, and a voice out of the cloud shocked Peter: “This is My Son, the Beloved, in whom I have found My delight. Hear Him!” (v. 5). God was saying, “Do not say that you will make one tent for Moses and one for Elijah — there is only One in My sight. This is My beloved Son. Hear Him!” Because Jesus had come, there was no more Moses and no more Elijah as far as what they represented was concerned. Moses represented the law, and Elijah represented the prophets. There was no more law and no more prophets, only the beloved Son of God. “Hear Him, Peter. Do not talk anymore.” Peter was shocked and fell to the earth greatly frightened. Then they saw no one except Jesus Himself alone. No one except Jesus Himself alone.
You may say that Peter was indeed too hasty. I agree. However, Peter here in the vision was not just frustrated. What was more serious, he forgot two things: he forgot Christ, and he also forgot the church; he forgot the Head, and he also forgot the Body. He had already received the full revelation of Christ and the church, but now in the vision he was frustrated to such an extent that he forgot all about it. He forgot first about Christ as the Son of the living God. When he said, “I will make three tents here, one for You and one for Moses and one for Elijah,” he was lowering the level of Christ and uplifting the level of the other two persons to make them all equal. That means he forgot the revelation. Do you see this? Only Jesus is the Son of God. How can we put any wonderful and mysterious person on the same level as Christ? If we do that, we have forgotten the revelation of Christ the Head.
Second, Peter also forgot the revelation of the church, the revelation of the building. Jesus had said to Peter in effect, “You are a stone. I will build you up with others as the church. Henceforth, you should not behave individualistically. From now on, you must always realize that you are built up with others; you cannot act on your own.” If Peter had really remembered the revelation of the church, he could never have spoken as he did. On the mountain, in the vision, Peter behaved in an outrageously individualistic way, forgetting all the other members. Jesus did not bring Peter alone to the mountaintop; there were two others with him. But Peter forgot all about them. Peter forgot the revelation of Christ as the Head, and he also forgot the revelation of the church, including James and John. He did not behave in the Body; he behaved in himself.
Brothers and sisters, you may say, “Hallelujah! In the conference, or by reading a certain book, I have received the revelation of the Body. I have got it!” But, I tell you, when you get home, when you lay the book down, you will forget it. You will just behave in yourself; you will not have any Body sense, any Body feeling, any Body realization. When you think a certain course is right, you will just say so; when you consider a certain action to be good, you will just do it; you will never consider James and John. The Lord has put you together with James and John, but you do not care for them. You are so individualistic, and you are so accustomed to being individualistic. In your past life you have always acted in this way. You are a real Peter. How you behave on the mountaintop simply proves that you have forgotten the whole revelation of Christ as the Head and the church as the Body.
The Lord gave Peter a lesson. The Lord was saying to Peter, “You must remember that I am the Head and that you are just a stone builded into the house. You should not be individualistic anymore; you must go along with others, not forgetting James and John. Do not act on your own. Why do you have two brothers beside you and you would not consult with them? It is because you are so individualistic.” We need the Head and we need the Body; we need Christ and we need the church.
God is sovereign: He can send some very wonderful persons like Moses and Elijah, and He can also send some troublesome people. In the last portion of these two chapters we read, “When they came to Capernaum, those who take up the temple tax came to Peter” (17:24). Tax collectors are troublesome people. But notice, these temple tax men are not the publicans; they are different. The publicans were the tax gatherers for the Roman Empire, for those who invaded Judea, occupied it, and put a heavy tax upon it. The temple tax men in chapter 17 were those who gathered taxes, not for the Roman Empire or any other government but for the maintenance of God’s house, the temple. God’s people, the children of Israel, were told in Exodus 30:11-16 that every male among them must pay a half-shekel to maintain God’s house. God sent such men to Peter.
God sent Moses and Elijah to appear in a vision, but following the vision, in the application, God sent another kind of person. If you mean business with the Lord, after you have seen the vision — be careful and be ready — God will send you some temple tax men. Who will be the temple tax men to you? Perhaps, first, your dear wife. Many times after we have received the vision, our dear wife comes just as a temple tax man to collect something. You may exclaim, “Thank God, I’m not married! I do not have a wife, or I do not have a husband; so there is no temple tax man for God to send me.” Then the first temple tax man to come to you may be your roommate or your classmate. On the mountaintop you see the vision, but when you get home, the temple tax men arrive. In the conference, in the meeting, you receive the vision. You shout Hallelujah! You are so happy with the vision. But when you get within the door of your home, the temple tax men will be waiting for you. God is sovereign; He knows how to test you. Sometimes He uses our children, and many times He uses our in-laws as the temple tax men. He can use anyone and everyone to put us on the test. We cannot avoid it; we cannot run away; the temple tax men will find us. Every one of us has some temple tax men.
The temple tax men came to Peter, and again Peter took the lead. All the rest of the disciples were in the house with Jesus, and Peter came out to meet and deal with the temple tax men. Again he got caught. One who takes the lead always puts himself in a very dangerous position.
The temple tax men said to Peter, “Does not your Teacher pay the temple tax?” (Matt. 17:24). Brother Peter, do not forget what you learned in Matthew 16, Christ and the church — remember Peter? Do not forget the revelation you received. Second, Brother Peter, do not forget the lesson you learned so hard on the mountaintop — Christ and His Body. But listen, when the test came, Peter forgot everything. He forgot the revelation, he forgot the vision, he forgot Christ and the church, and he forgot the Head and the Body. He forgot everything; he only remembered himself. “Does not your Teacher pay the temple tax?” “Yes,” Peter immediately replied. Peter, how can you forget so quickly? Did you not hear the voice on the mountain saying that you must “hear Him”? You must go to Him; you must ask Him; you should not answer yes or no. “Hear Him!” If we should speak in this way to Peter, Peter would argue, “Brother, you do not know the Bible. I can show you the chapter and verse telling us clearly that every male among the people of Israel must pay the temple tax, and Jesus is one of the males. Why shouldn’t He pay? Surely it is right for me to say yes.” Peter was very scriptural, very fundamental; Peter answered according to Moses’ directions in Exodus 30. Peter answered the question according to the law — by listening to Moses and hearing him. But what he said was absolutely against his revelation, absolutely contrary to his vision and the heavenly voice, “Hear Him.” There is no more Moses, no more law, no more Elijah, no more prophets — only Jesus; hear Him. Why after he had seen the vision did he keep his old knowledge, his tradition, and religion? This is the problem. After we see the vision, the old traditions, teachings, and religion still hang on. “Does not your Teacher pay the temple tax?” “Yes.” This “yes” comes from the old scriptural knowledge. It comes from the very teachings of the Bible. It is a right, scriptural, and fundamental answer. But it is one hundred percent against the vision, one hundred percent against Christ.
Peter then came into the house. I believe he returned with the intention of telling the Lord Jesus what he had done and to collect the money. But the Lord anticipated what he was going to say and forestalled him. The Lord was not about to let him talk anymore. His implication was this: “Do not say that is scriptural, do not say that is fundamental; that is nonsense. Yes, that is according to your Bible but not according to the living Christ, the present Christ.”
The Lord Jesus is really wise. Our speech is always so stupid, but the Lord Jesus always speaks in a very simple and pleasing tone. He did not rebuke Peter and tell him that he should not have said yes. The Lord was not so coarse, so rough as we are. He was outside of tradition and religion, but He was nicely outside of them. He asked Peter, “What do you think, Simon? From whom do the kings of the earth receive custom or poll tax, from their sons or from strangers?” (v. 25). He spoke very nicely to Peter. Then Peter answered, “From strangers.” The Lord Jesus replied, “So then the sons are free” (v. 26). He said in effect, “You have already heard on the mountaintop that I am the Son of God; therefore, I am free from this tribute. This tribute is collected for My Father’s house, and I am the Father’s Son; so I am free.”
Then Peter should have said something like this to the Lord: “Oh, I’m sorry, Lord; I should not have said yes; I should have said no. Anyhow, now what shall I do?” When Peter said yes, the Lord Jesus found a way to convince him that it should have been no. However, after Peter was convinced that he should have said no, Jesus said unto him, “But...” (v. 27). You can never beat the Lord Jesus in speaking. “But that we do not stumble them,...take that and give it to them for Me and you.” When we say yes, the Lord says no, and then when we are convinced to say no, He says yes. The Lord is really troublesome. Eventually, what is right, and what is wrong? Should it be yes, or should it be no? Eventually, there is no right or wrong, no yes or no — only Jesus. With the same case, when you say yes, He may say no, and when you say no, He may say yes. But whatever He says is right. “Hear Him!” — “Jesus Himself alone.” He is today’s Moses; He is today’s Lawgiver; He is the law today. There is no more Moses; there is only Jesus. Do not hear what the Old Testament says; hear Him. What would you say? In any case, whatever you say is wrong. Even if you are scriptural, you are still wrong; even if you are fundamental, you are still wrong. It is not a matter of being scriptural or fundamental but a matter of Christ, a matter of the living, up-to-date, present Jesus. Everything depends on such a One. There is no law, no teaching, no regulations — only Jesus, and not a Jesus in doctrine but a Jesus who is so living, so instant, and so present.
Some young brothers have been greatly troubled over the matter of a haircut. How should they cut their hair? In what style? I will tell you, go to Jesus and ask Him. See what your living Jesus would say. There is no religion, no culture, no regulation, only Jesus.
In the summer of 1969 there was quite an influx of ex-hippies into the church in Los Angeles. They came in with long hair, long beards, sandals, and corresponding attire. Some brothers came to me at the time and said, “Brother, be careful, we might end up being a ‘hippie’ church.” I answered them that I do not stand on either side: I am not for the hippies, and I am not against the hippies. Today it is not a matter of right or wrong but absolutely a matter of the living, up-to-date Jesus. When He says, “Long hair,” then you may leave your hair long. When He says, “Short hair,” then you must cut your hair. When you go for a haircut, just say, “O Lord Jesus, how long?” Then you will know how long. Ask the Lord, “O Lord Jesus, what style?” Then you will know what style.
I would say a word in regard to the sisters and their skirts. I do not know how long is long and how short is short. You go to the presence of Jesus and ask Him. Jesus is within you; see what He says. You will know; the living Jesus will tell you. If you go to the sixty-six books of the Bible, there is not one verse to tell you how long your skirts should be. You must go to the living Jesus. Do not argue and reason — go to Jesus.
Some like to make laws for themselves, and some like to make laws for others. Immediately they become today’s Moses. Do not make laws for yourselves, and do not make any laws for others. Hear Him!
When it came to the application, Peter not only forgot Christ, but also his brothers. When the temple tax men came, if I were Peter and had learned my lesson, I would have called the Lord and my other brothers James and John and asked them to deal with the temple tax men. Then I would have received the help I needed. You see, this is the Body life. Peter saw the vision, but Peter forgot the whole thing. With Peter there was no Christ, no church, no Head, and no Body — only Peter himself. This is our problem. Today, in all our situations, we must remember our Head and also the members of the Body. Do not say yes or no, do not say anything, and do not make any decisions until you have come to the Head and also to the Body. We are so accustomed to being individualistic.
In any case, by the Lord’s talk with him, Peter was convinced, and his mouth was shut. I do believe that Peter finally learned that he should never open his quick mouth and say yes or no, but let Jesus do the speaking. The lesson is not so easy. You must pay something for this lesson.
Then the Lord said to Peter, “Have you been convinced not to say yes or no? Then you go fishing. Go to the sea; there is no transportation, and I do not know how far you have to go. Just go fishing, and cast a hook into the water. Eventually, you will catch a fish: open its mouth and find a coin which will be good not only for Me but also for you, not only for the Head but also for the Body.” If I were Peter, I would be greatly distressed. I would say, “Lord, You want me to go fishing all by myself? Aren’t You going to send John or James with me?” But the Lord would answer, “No, I will not send them with you, because you do not need them. Even if I sent them, you would never listen to them. You always make the decisions yourself, so go fishing by yourself. Learn the lesson that you need your brothers. Go to the sea, cast the hook into the water, and wait until the first fish comes.”
Peter went then to the sea and did as the Lord commanded. I simply cannot believe that he caught the fish immediately. I do believe the Lord made him wait awhile for the first fish to come, giving him plenty of time to consider what had just transpired. I can imagine him there with a line in the water, waiting and waiting, considering and considering. All the time the lesson was being driven into him deeper and deeper. Peter had a hard lesson to learn.
At last Peter caught the fish just as the Lord had said. We must now see that the Lord is not only today’s Moses but also today’s Elijah. He is not only the One who gives the laws but also the One who prophesies, who predicts. When He told Peter to go fishing, take the first fish, and find in it a coin, this was a great prophecy. The illustration was rather small, but the implication is profound. Christ today is both Moses and Elijah: He gives the laws, and He prophesies. When He predicts anything, it will certainly be fulfilled. There is no more Moses and no more Elijah; there is only Jesus — hear Him. Since we have Jesus, we need Moses no longer; since we have Jesus, we need Elijah no longer. He is the present Moses, and He is the present Elijah. Whatever He commands, that is the law; whatever He predicts, that is the prophecy.
Furthermore, with whatever the Lord commands, He also prophesies the way whereby we may fulfill what He has commanded. This is indeed marvelous. Moses could only command; Moses could never afford anything in the way of supply for the people to fulfill his commandments. But the Lord is both the Commander and the Fulfiller. Do you see this? The Lord not only gives us the commandments but also affords us the supply to fulfill His commandments. What we need to do is just to go along with Him. When He says no, we must simply go along with Him and say no. When He says yes, we must go along with Him and say yes. When He says, “Go fishing,” then we must go fishing; when He says, “Cast the hook into the water,” just cast it into the water. When He says, “Wait until the fish comes,” then just wait there until it comes. When He says, “Open the mouth of the fish,” be simple; just open the mouth of the fish. When He says to take the coin from the fish’s mouth, do it. Go along with His word, not merely with the word of the Bible, but the word of the living Jesus.
We have seen that when Moses and Elijah appeared with the Lord on the mount, God, speaking from heaven, obviated them. God took away Moses and Elijah. In this sense, when the Lord comes, God takes away the Old Testament. When your dear ones are away from home, they send you photos and snapshots of themselves. That is what the Lord did in sending Moses and Elijah. But now our dear One is with us. Do we still need His pictures or letters? If we do, it means that we care more for them than for Himself. This would be an offense to Jesus. So many so-called fundamentalists today just care for reading the Bible; they do not care for the presence of Christ. They care for the letters, but they do not care for the living Christ. We have seen that Christ is versus religion. But now I have the boldness to say that, in a sense, Christ is also versus the Scriptures. What I mean is that Christ is versus the Scriptures as dead letters.
Brothers and sisters, you must see no one except Jesus Himself alone; you must hear Him, not the law nor the prophets, neither Moses nor Elijah. Jesus is today’s Moses, and He is the present Elijah. He is the Lawgiver, and He is the One who predicts. Go along with whatever He predicts, and you will have the ability to keep His commandments and fulfill what He says. Today’s recovery is the recovery of the living presence of the living Christ, not the scriptural teachings, nor this or that. Whatever He says is right. Whatever He predicts will be fulfilled. Hallelujah!
I really like the Lord’s way. The Lord told Peter to go fishing and find a coin which would be good “for Me and you.” The Lord took care not only of the Head but also of the Body. He took care not only of Himself but also of His members. Praise the Lord, the Head and the Body always go together.
Today we need the revelation, the vision, and even more the application so that we may practice all that we have seen concerning Christ and the church, the Head and the Body. We must not only take care of the Head, but also of the Body. The coin was good for the Head and the Body. May the Lord show us more and more and bring us through not only the revelation and the vision but also the application. When all the tribute men come to us, may we learn to apply both Christ and the church to our circumstances, not just in doctrine or teaching but in practicality. The Lord be merciful and gracious to us all.
