I. THE CIRCUMSTANCES. At an interval of six or eight (Luke) days from Peter's confession and the teaching of the cross. "Into a high mountain," i.e. into some glen or secluded spot in the mountain. As there is no mention of any movement southward, and distinct assurance that they did not at this time go into Galilee (Mark 9:30), the notion of Tabor being the mountain is unfounded. The slightness of its elevation, and the circumstance that its summit has been a fortified spot from the earliest times, render it almost certain that it was not the scene of the Transfiguration. All the evidence is in favor of Hermon, the snow-clad, sentinel-like peak in which the Anti-Libanus range culminates. Its name means "the mountain," and it is spoken of in the Old Testament as "holy." Its cool slopes and upland solitudes would afford congenial retirement to the weary Christ. It was mental trouble he had to overcome, and this he sought to do in prayer and Divine communion. For this reason, and the signs afforded by the rest of the chapter of the day having well begun as they descended, it has been supposed it was a night scene. He was wont to pray during the night, and the disciples were "heavy with sleep." It gives a peculiar character to the occurrence to suppose this to have been the case. But that they were fully awake when the vision appeared, Luke again assures us. The duration of the vision is not suggested; probably, as in dreams, time was an inappreciable element.
II. THE INCIDENTS.
1. Transformation. "He was transfigured before them," etc. The change described by the Greek word is literally one of form, but this must not be pressed. "It was a change in the externality of the person," says Morison; "a kind of temporary glorification, effected no doubt from within outward, rather than from without inward. It would reveal the essential glory of the spirit that 'tabernacled' within, its glory at once in that lower sphere that was human, and in that higher sphere that was Divine" ('Practical Commentary,' in loc.). The general brightness of his appearance is noted by the three evangelists, Matthew comparing his face to the sun, and his garments to the light. Mark speaks of the fuller's white in his description of it. The face is referred to by Matthew and Luke, and all three refer to the garments. Luke tells us it occurred "as he was praying."
2. Association with Moses and Elias. They were seen by the apostles, but did not purposely present themselves. They were talking with him, and Luke tells us the subject of their converse: "his decease which he was about to accomplish at Jerusalem." They were representatives of the righteous spirits in Hades, the world of the unseen, of disembodied spirits; representatives, too, of the Law and the prophets. They had laid the foundations of the kingdom of righteousness which he perfected. They spoke of his death as the grand means of the fulfillment of the hopes of immortality, they themselves having in the manner of their own "exodus" afforded the shadow and prophetic type of which his was the substance. He is in essential, spiritual oneness with them.
3. Peter's suggestion. Outcome of zeal, but not according to knowledge. It is seemingly enough for him to see his Master on terms of equality with those great spirits of the past. There is an undiscriminating comprehension in his proposal; a desire also to extend the duration of the ecstasy in which he and his companions were. It breaks the grand harmony of the evolution of the scene, and yet is full of instruction.
4. Divine attestation. The three accounts agree in the words, "This is my Son: hear ye him." Matthew and Mark have also "beloved," for which Luke substitutes "my chosen;' and Matthew alone adds, "in whom I am well pleased." The words are but human renderings of the unspeakable "voice." They prove that the great Centre of attention and attraction for the Church is Jesus, not Moses or Elias.
5. Restoration of Christ to his usual appearance. The distinguished associates of his glory vanish. The vision was no "baseless fabric," but it was over, and now the spectators must return to common life and mundane duties. Jesus "was found alone;" "Jesus only."
III. THE LESSONS. These are innumerable, and we must content ourselves with a few of the more prominent. There was revelation for both Christ and his disciples. A new light was thrown upon past and future, and the fear of death was broken. But the whole scene is best understood as a revelation and glorification of Christ. The Divine Father has glorified his Son, and thereby attested him to himself and to confidence of believers. This was the "sign from heaven" vainly asked by the unbelieving Pharisees, and now granted to the thrice leaders of the apostles. And a corresponding revelation will take place in the experience of every true child of God, whereby his faith shall be confirmed, and he shall be "sealed unto the day of redemption." The yearning, praying, aspiring spirit of the Son at last, in foretaste, attains; and he and his followers are strengthened. The personal glory, the sublime association with the precursors of the kingdom in the toast, and the transcendant commendation, leave no room for doubt in the heart of the true believer. The evidence is intuitive, but it is spiritually complete.
2. The loftiest tendencies and aspirations of the Law and the prophets are fulfilled in the "obedience unto death of the Divine Son. They spake with him of his decease;" it was evidently central to their thoughts. The religious hopes of the past were to be satisfied in that way alone; by that alone was the righteousness of God to be satisfied. Self-sacrifice is the spirit of both Law and prophecy. To them the profound mystery of the hereafter was solved in the spirit of his death and in his resurrection; "life and immortality were brought to light" in him. It is as associated with them and representative of them that he looked forward to his dying. The manifestation of the Divine Son is therefore of universal significance, and relates itself to all that was highest and most spiritual in ancient religious movements.
3. What God did for his Son on this occasion he will do for all who vitally belong to his "Body. Even as the bodily frame of Christ was transfigured, and partook of the inward glory of his spirit, so shall all in whose nature his grace is found appear with him in the glory of the resurrection. The spiritual law is manifest and certain, and it is evidently the same in the believer as in his Lord. Glory of spirit must sooner or later appear in glory of external appearance, and the body shall partake in the blessedness of the spirit. - M.
This is My Beloved Son: hear Him.
I. We should hear the Lord Jesus WITH RESOLUTION. "I will go." Nothing shall prevent me; no employments, no pleasures; no solicitations, no difficulties. The Son of God calls me, and I must go. Thus we ought all to feel.
II. We must hear Him with SUBMISSION. Not the pride of the world only, but our own pride, is to be resisted. We have no right to say how much or what part of His message we will receive, or when or where we will follow Him.
III. We must hear Him WITH ATTENTION, with serious and concentrated heed.
IV. We must hear Him not so much from the principle of fear, as of DEEP AND EARNEST AFFECTION. He came to speak to us because He loved us.
V. We must hear Him WITH SINGLENESS OF MIND, placing no other instruction on a footing with His, far less yielding them the precedence.
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I. CHRIST IS GOD'S MESSENGER TO MAN. He came forth and proceeded from the Father. Grace and truth came by Jesus Christ. He had
(1)a Divine commission;(2)a Divine message;(3)Divine credentials, divinely authenticated. He spake with authority. He revealed mysteries.II. MAN'S DUTY TO GOD'S MESSENGER. Hear Him —
1. Because His ministry is the supercessor of the ministries of Moses and Elias.
2. Because this ministry contains matters of universal importance.
3. Because the rejection of this ministry leaves no moral instructor available. Christ is the truth of God, through whom the Father's latest will is made known to man. Hear Christ's words, catch Christ's spirit, obey Christ's law, and you shall inherit Christ's promises.
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I.CHRIST'S AUTHORITY IS DIVINE.II.CHRIST'S AUTHORITY IS UNDIVIDED.III.MEN ARE TO BE HEARD ONLY SO FAR AS THEY REPEAT CHRIST'S WORDS.()
People
Elias, Elijah, James, Jesus, John, PeterPlaces
Caesarea Philippi, Capernaum, Galilee, High MountainTopics
Appeared, Beloved, Cloud, Dearly, Ear, Enveloped, Formed, Issued, Listen, Love, Loved, Overshadowed, Overshadowing, Saying, Spreading, VoiceOutline
1. Jesus is transfigured.
11. He instructs his disciples concerning the coming of Elijah;
14. casts forth a deaf and mute spirit;
30. foretells his death and resurrection;
33. exhorts his disciples to humility;
38. bidding them not to prohibit such as are not against them,
42. nor to give offense to any of the faithful.
Dictionary of Bible Themes
Mark 9:7 1045 God, glory of
1403 God, revelation
1454 theophany
1511 Trinity, relationships in
2012 Christ, authority
2048 Christ, love of
2218 Christ, Son of God
2422 gospel, confirmation
2510 Christ, baptism of
4805 clouds
5148 ear
5165 listening
5196 voice
5548 speech, divine
5624 witnesses, to Christ
5830 delight
5878 honour
8351 teachableness
8369 worthiness
8444 honouring God
Mark 9:2-7
2580 Christ, transfiguration
Mark 9:2-8
4254 mountains
Mark 9:2-13
5092 Elijah
Library
February 2 Evening
One star differeth from another star in glory.--I COR. 15:41. By the way they had disputed among themselves, who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all.--Be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. Let this mind be in you, which was also in Christ Jesus: who …
Anonymous—Daily Light on the Daily PathChrist's Lament Over Our Faithlessness
'He answereth him and saith, O faithless generation, how long shall I be with you? how long shall I suffer you?'--Mark ix. 19. There is a very evident, and, I think, intentional contrast between the two scenes, of the Transfiguration, and of this healing of the maniac boy. And in nothing is the contrast more marked than in the demeanour of these enfeebled and unbelieving Apostles, as contrasted with the rapture of devotion of the other three, and with the lowly submission and faith of Moses and Elias. …
Alexander Maclaren—Expositions of Holy Scripture
The Omnipotence of Faith
Jesus said unto him, If them canst believe, all things are possible to him that believeth.'--Mark ix. 23. The necessity and power of faith is the prominent lesson of this narrative of the healing of a demoniac boy, especially as it is told by the Evangelist Mark, The lesson is enforced by the actions of all the persons in the group, except the central figure, Christ. The disciples could not cast out the demon, and incur Christ's plaintive rebuke, which is quite as much sorrow as blame: 'O faithless …
Alexander Maclaren—Expositions of Holy Scripture
Unbelieving Belief
'And straightway the father of the child cried out, and said with tears, Lord, I believe; help Thou mine unbelief.'--Mark ix. 24. We owe to Mark's Gospel the fullest account of the pathetic incident of the healing of the demoniac boy. He alone gives us this part of the conversation between our Lord and the afflicted child's father. The poor man had brought his child to the disciples, and found them unable to do anything with him. A torrent of appeal breaks from his lips as soon as the Lord gives …
Alexander Maclaren—Expositions of Holy Scripture
An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately …
Alexander Maclaren—Expositions of Holy Scripture
Salted with Fire
Every one shall be salted with fire.'--Mark ix. 49. Our Lord has just been uttering some of the most solemn words that ever came from His gracious lips. He has been enjoining the severest self-suppression, extending even to mutilation and excision of the eye, the hand, or the foot, that might cause us to stumble. He has been giving that sharp lesson on the ground of plain common sense and enlightened self-regard. It is better, obviously, to live maimed than to die whole. The man who elects to …
Alexander Maclaren—Expositions of Holy Scripture
'Salt in Yourselves'
'Have salt in yourselves, and have peace one with another.'--Mark ix. 50. In the context 'salt' is employed to express the preserving, purifying, divine energy which is otherwise spoken of as 'fire.' The two emblems produce the same result. They both salt--that is, they cleanse and keep. And if in the one we recognise the quick energy of the Divine Spirit as the central idea, no less are we to see the same typified under a slightly different aspect in the other. The fire transforms into its own substance …
Alexander Maclaren—Expositions of Holy Scripture
'This is My Beloved Son: Hear Him'
'And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is My beloved Son: hear Him.'--Mark ix. 7. With regard to the first part of these words spoken at the Transfiguration, they open far too large and wonderful a subject for me to do more than just touch with the tip of my finger, as it were, in passing, because the utterance of the divine words, 'This is My beloved Son,' in all the depth of their meaning and loftiness, is laid as the foundation of the two …
Alexander Maclaren—Expositions of Holy Scripture
Jesus Only!
'They saw no man any more, save Jesus only with themselves.'--Mark ix. 8. The Transfiguration was the solemn inauguration of Jesus for His sufferings and death. Moses, the founder, and Elijah, the restorer, of the Jewish polity, the great Lawgiver and the great Prophet, were present. The former had died and been mysteriously buried, the latter had been translated without 'seeing death.' So both are visitors from the unseen world, appearing to own that Jesus is the Lord of that dim land, and that …
Alexander Maclaren—Expositions of Holy Scripture
The Transfiguration
'And after six days Jesus taketh with Him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and He was transfigured before them. 3. And His raimemt became shining, exceeding white as snow; so as no fuller on earth can white them. 4. And there appeared unto them Elias with Moses: and they were talking with Jesus. 5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, …
Alexander Maclaren—Expositions of Holy Scripture
Receiving and Forbidding
'And He came to Capernaum: and being in the house He asked them, What was it that ye disputed among yourselves by the way? 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35. And He sat down, and called the Twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them, 37. …
Alexander Maclaren—Expositions of Holy Scripture
July the Ninth Scholars in Christ's School
"He taught His disciples." --MARK ix. 30-37. And my Lord will teach me. He will lead me into "the deep things" of God. There is only one school for this sort of learning, and an old saint called it the Academy of Love, and it meets in Gethsemane and Calvary, and the Lord Himself is the teacher, and there is room in the school for thee and me. But the disciples were not in the mood for learning. They were not ambitious for heavenly knowledge, but for carnal prizes, not for wisdom, but for place. …
John Henry Jowett—My Daily Meditation for the Circling Year
The Lenten Fast.
"This kind can come forth by nothing, but by prayer."--ST. MARK ix. 29. You remember the narrative from which I have taken this verse. Jesus, as we read, had just come down from the Mount of Transfiguration, and when He was come to the multitude, a certain man besought him saying, "Have mercy on my son, for he is lunatic and sore vexed, and I brought him to Thy disciples, but they could not cure him." Then Jesus rebuked the devil, and the child was cured from that hour. Thereupon His disciples …
John Percival—Sermons at Rugby
The Child in the Midst.
"And He took a child and set Him in the midst of them: and when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me."--ST. MARK ix. 36, 37. It is one of the characteristics of our time, one of its most hopeful and most encouraging signs, that men are awaking to higher and purer conceptions of the Christian life and what it is that constitutes such a life. We …
John Percival—Sermons at Rugby
Of Hell
"Where their worm dieth not, and the fire is not quenched." Mark 9:48. 1. Every truth which is revealed in the oracles of God is undoubtedly of great importance. Yet it may be allowed that some of those which are revealed therein are of greater importance than others, as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance even from this circumstance, -- that they are not mentioned once only in the sacred writings, but are repeated …
John Wesley—Sermons on Several Occasions
A Caution against Bigotry
"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39. 1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth …
John Wesley—Sermons on Several Occasions
Faith's Dawn and Its Clouds
In the text there are three things very clearly. Here is true faith; here is grievous unbelief; here is a battle between the two. I. Very clearly in the text there is TRUE FAITH. "Lord, I believe," says the anxious father. When our Lord tells him that, if he can believe, all things are possible to him, he makes no demur, asks for no pause, wishes to hear no more evidence, but cries at once, "Lord, I believe." Now, observe we have called this faith true faith, and we will prove it to have been so. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872
The Child in the Midst.
And he came to Capernaum: and, being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall …
George MacDonald—Unspoken Sermons
Absolute Surrender
"And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad, Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine and all that …
Andrew Murray—Absolute Surrender
Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places, …
William Beveridge—Private Thoughts Upon a Christian Life
The Three Tabernacles
And Peter answered and said to Jesus, 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. MARK ix. 5. Caught up in glory and in rapture, the Apostle seems to have forgotten the world from which he had ascended, and to which he still belonged, and to have craved permanent shelter and extatic communion within the mystic splendors that brightened the Mount of Transfiguration. But it was true, not only as to the confusion of his …
E. H. Chapin—The Crown of Thorns
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