Exegetical and Hermeneutical Commentary of Mark 9:2

And after six days Jesus taketh [with him] Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and he was transfigured before them.

Ch. Mar 9:2-13. The Transfiguration

2. after six days ] St Luke’s words “ about an eight days after ” (Mar 9:28) may be considered an inclusive reckoning.

Peter, and James, and John ] the flower and crown of the Apostolic band, the privileged Three, who had already witnessed His power over death in the chamber of Jairus: St Peter who loved Him so much (Joh 21:17), St John whom He loved so much (Joh 21:20), and St James “who should first attest that death could as little as life separate from His love (Act 12:2).” Trench’s Studies in the Gospels, p. 191.

leadeth them up ] It is the same expression in the original, which is used in reference to His own Ascension (Luk 24:51).

into an high mountain ] One of the numerous mountain-ranges in the neighbourhood, probably one of the spurs of the magnificent snow clad Hermon, the most beautiful and conspicuous mountain in Palestine or Syria. The Sidonians called it Sirion = “ breastplate,” a name suggested by its rounded glittering top, when the sun’s rays are reflected by the snow that covers it (Deu 3:9; Son 4:8). It was also called Sion = “ the elevated,” and is now known as Jebel-esh Sheikh, “ the chief mountain.” “In whatever part of Palestine the Israelite turned his eye northward, Hermon was there terminating the view. From the plain along the coast, from the mountains of Samaria, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, that pale-blue, snow-capped cone forms the one feature on the northern horizon.”

apart by themselves ] St Luke (Luk 9:28) tells us that one object of His own withdrawal was that He might engage in solitary prayer. We may infer, therefore (comparing Luk 9:37), that evening was the time of this solitary retirement. The fact that it was night must have infinitely enhanced the grandeur of the scene.

was transfigured ] St Luke, writing primarily for Greek readers, avoids the word, “transfigured,” or “transformed,” “metamorphosed” would be a still closer rendering, which St Matthew and St Mark do not shrink from employing. He avoids it, probably, because of the associations of the heathen mythology which would so easily, and almost inevitably, attach themselves to it in the imagination of a Greek. In naming this great event, the German theology, calling it “die Verklrung,” or “the Glorification,” has seized this point, not exactly the same as our “Transfiguration.” From the records of the three Evangelists we infer that while He was engaged in prayer (Luk 9:29), a marvellous change came over the Person of our Lord. The Divinity within Him shone through the veiling flesh, till His raiment became exceeding white as the light (Mat 17:2), or as the glittering snow (Mar 9:3) on the peaks above Him, so as no fuller on earth could white them; moreover the fashion of His countenance was altered (Luk 9:29), and His face glowed with a sunlike majesty (Mat 17:2, comp. Rev 1:16). “St Mark borrows one image from the world of nature, another from that of man’s art and device; by these he struggles to set forth and reproduce for his readers the transcendant brightness of that light which now arrayed, and from head to foot, the Person of the Lord, breaking forth from within, and overflowing the very garments which He wore; until in their eyes who beheld, He seemed to clothe Himself with light as with a garment, light being indeed the proper and peculiar garment of Deity (Psa 104:2; Hab 3:4).” Trench’s Studies, pp. 194, 195.

Fuente: The Cambridge Bible for Schools and Colleges

And after six days … – See this passage explained in the notes at Mat 17:1-9.

Mar 9:3

No fuller – Rather, no scourer. The office of the person here mentioned was to scour or whiten cloth; not to full it, or to render it thicker.

Mar 9:6

He wist not – He knew not. He was desirous of saying something, and he knew not what would be proper.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. And after six days Jesus taketh with him Peter, c.] For a full account of the nature and design of the transfiguration, See Clarke on Mt 17:1, c.

A high mountain] I have conjectured, Mt 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor but Dr. Lightfoot thinks a mountain near Cesarea Philippi to be more likely.

Was transfigured] Four good MSS. and Origen add here, AND WHILE THEY WERE PRAYING he was transfigured but this appears to be added from Lu 9:29.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Both Matthew and Luke, as well as Mark, bear record to the truth of this history:

See Poole on “Mat 17:1“, and following verses to Mat 17:9. Our Saviour was pleased thus to fortify these three of his disciples against his passion, which they were soon to see; and also to confirm their faith as to his Divine nature. Why Moses and Elias, rather than any others, appeared, is but a curious question, of no great use to us if resolved, and not possible to be resolved. These three disciples, by this apparition, saw our Saviour owned by Moses, who gave the law, and by Elias, both of them in great repute with the Jews. The three disciples could know neither of them (dead many hundreds of years before they were in being) but by revelation: probably Christ told them who they were. What their discourse with Christ was in the general Matthew telleth us. There is no considerable thing in this evangelists relation which we did not meet with in Matthew, which may supersede any further labour about it here.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And after six days,…. Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts:

Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration:

and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; [See comments on Mt 17:1];

and he was transfigured before them; the above three disciples;

[See comments on Mt 17:2].

Fuente: John Gill’s Exposition of the Entire Bible

By themselves (). Alone. This word only in Mark. See on Mt 17:1-8 for discussion of the Transfiguration. Lu 9:28 adds “to pray” as the motive of Jesus in taking Peter, James, and John into the high mountain.

Fuente: Robertson’s Word Pictures in the New Testament

Transfigured. See on Mt 17:2.

Fuente: Vincent’s Word Studies in the New Testament

1) ”And after six days Jesus taketh with Him,” (kai meta hemeras eks paraIambanei ho lesous) “And after six days (had passed) Jesus takes,” leads into privacy or solitude: a) “Peter,” (ton Petron) “The man called Peter,” b) “And James,” (kai ton lakobon) “And James,” c) “And John”– (kai loannen) “Along with John,” The Three are known as the ”inner-circle-disciples” or “inner-circle-apostles” of Jesus, also writers of eight New Testament books.

2) “And leadeth them up into a high mountain,” (kai anapherie autous eis horos hupselon) “And gently, patiently, or kindly leads them up into an high mountain,” going alone before them, into a place of solitude, perhaps returning from the Mt Hermon, Caeserea Philippi area to the mountains West of the Sea of Galilee, perhaps Mt Tabor,

3) “Apart by themselves:” (kai idian monous) “Where they were privately alone,” away from the other nine apostles and disciples. Note Mark records ”after six days,” while Luke recounts ”about an eight days,” accounted for on the basis that Luke spoke of two overlapping partial days, Luk 9:28. —

4) ”And He was transfigured before them.” (kai metemorphothe emprosthen auton) ”And He was then transfigured in their presence,” before the three of them, Peter, James and John, who were called to be with Him on particular occasions, away from the other apostles, Mar 5:37; Mar 14:33. Jesus had the glory in Himself, but men could not stand to behold it. This is also affirmed and further explained Mat 17:2; Luk 9:29; Php_2:9-10; Heb 2:9; Rev 1:13-16.

Fuente: Garner-Howes Baptist Commentary

CRITICAL AND EXEGETICAL NOTES

Mar. 9:2. Transfigured.A strong word, implying that the change was not due to any external influence, but proceeded from Christs own inner being. While the form of our Lord remained the same, the fashion of that form underwent a change. His whole sacred Person seemed to be living with lightlight flashing outward from within, and rendering luminous and bright in unspeakable glory His face and form and dress.

Mar. 9:3. Omit as snow. The Evangelists seem to vie with one another in their efforts to depict the splendour and brilliancy of this golden link in the iron chain that bound our Lords career. Cp. Mat. 17:2; Luk. 9:29 : see also Joh. 1:14; 1Jn. 1:1; 2Pe. 1:16.

Mar. 9:12. See R. V. for punctuation. Set at nought.Treated as a nonentity.

MAIN HOMILETICS OF THE PARAGRAPH.Mar. 9:2-13

(PARALLELS: Mat. 17:1-13; Luk. 9:28-36.)

The Transfiguration.Unlike other prominent events in Christs life, the Transfiguration finds no place in the ordinary cycle of art representations in the early Church. It is represented emblematically in mosaics of the sixth and eight centuries, but it was reserved for Raphaels genius to portray it in a worthy manner. His noble picture in the Vatican was the apotheosis of his art; but death snatched the brush from his hand before it was finished, as if Providence would teach us that no human art or genius, tongue or pen, can sufficiently and completely portray that sublime spectacle.

I. The scene.It was when the Master was in the neighbourhood of Csarea Philippi, far away in the north of Palestine, that the event occurred. To any one visiting the spot, and seeing the stupendous form of snowy Hermon rising before him, till its summit has left the valley eleven thousand feet below, it appears almost certain, it is said, that this was the high mountain to which the Saviour led His chosen disciples. Through a scene of surpassing loveliness they wend their way. At every step the prospect expands, till at length a glorious panorama opens before them, embracing a great part of Syria, from the sea to Damascus, from the Lebanon and the gorge of the Litany to the mountains of Moab; or down the Jordan valley to the Dead Sea; or over Galilee and Samaria, and on to Jerusalem, all bathed in the splendours of the setting sun. But these sunset glories presently fade. Night falls. The stars one by one shine forth. The moon rises in silvery radiance, reflected back in dazzling beauty from the broad patches of snow on the mountain-side. And now we see Jesus bowed in prayer in the moonlight, His disciples praying with Him a short distance apart, till, overcome by fatigue, they sink in slumber. But what sudden light is that which bursts forth upon the scene, hiding by its dazzling brilliancy all the glories of the moonlit night? The disciples are wakened by the splendour, and their astonished eyes behold a marvellous sight. Jesus is transfigured before them. His face shines with the brightness of the noonday sun; His raiment is white and glistering; and as they gaze in a transport of awe, behold! two shining forms appear with Him in glory, whom they, by the intuition which is given to the spirit in moments of ecstasy, recognise to be none other than Moses and Elias. The apostles gaze in wonder and adoration, till presently there comes a bright cloud, which enwraps in its folds of light the three figures. It is the Shechinah, and the apostles fear as they see the face of Christ and the faces of Moses and Elias disappearing within it. And now from out that cloud of awful glory comes a voice, saying, This is My beloved Son, in whom I am well pleased: hear ye Him.

II. Its purpose.

1. It was intended to strengthen and brace the spirit of Jesus Christ for the solemn and awful work which lay before Him, culminating in Gethsemane and Calvary.
2. As regards the purpose of the Transfiguration with reference to Moses and Elias, it is difficult to speak with any degree of positiveness. Remembering, however, what St. Peter tells us, that the angels bend over the mystery of redemption as the cherubim bent over the mercy-seat on the ark, desiring to look into its secret meaning, we may infer that glorified saints, such as Moses and Elias, must have felt the most earnest and absorbing desire to understand the mystery of the atonement which Christ was about to make for their sins and for the sins of the whole world. For them the Transfiguration must have been a new revelation of the wisdom and glory of God, in the consummation of His eternal purpose to redeem a ruined world.
3. So far as the three apostolic witnesses of the Transfiuration were concerned, its intent is perfectly clear. They could not grasp the conception of a suffering Messiah. It was an offence to them. So they are taken up into the Holy Mount, and shewn the great lawgiver and the great prophet of Israel engaged in ecstatic converse with their glorified Master concerning the decease which He was to accomplish at Jerusalem. The lesson was plain; they had misread the prophecies: the Messiah of Moses and the prophets must be a suffering, dying Messiah. And this Jesus, whom they are almost ready to forsake, because He tells them He is to die the shameful death of the Cross, God the Father, on the Mount of Transfiguration, crowns with honour and glory.

III. Its significance.

1. It marks the topmost step in the progressive glorification of the manhood of Jesus Christ. He rose to that height of glory because of the inner power of His holy life, because of the transfiguring virtue of His consecrated soul. The doors of eternal glory open before the Son of Man: He has only to enter in, to step up from the summit of Hermon into the presence of God Himself, and to sit down in glory for ever! But He puts aside this possible glorification; He leaves all that glory which He might have had with the angels of God and the glorified saints, and descends into the valley of humiliation, into this desert of sin and sorrow and suffering, into the dark and gloomy depths of Gethsemane and Calvary, in order to redeem a world!
2. It may be looked upon as the inauguration of the New Covenant. As on rugged Sinai was inaugurated the law which proved a ministration of death, so on snowy Hermon, amid a scene of exquisite natural beauty, was inaugurated the gospel by that voice from the excellent glory. God proclaims Him the Head and Lord of all. HEAR YE HIM. You have heard and obeyed Moses, you have heard and obeyed the prophets: now hear and obey Christ the Son of God.
3. It represents to us the investiture of Jesus Christ as High Priest. From this point on to the end Christs prophetical office appears to recede more and more, while His priestly office comes into prominence. From Hermon He descended into the valley of humiliation, and moved right on to the altar of sacrifice, even His Cross on Calvary.
4. It is above all designed to exhibit to us the transcendent value of the sufferings and death of Christ. In the Basilica at Ravenna there is a mosaic of the sixth century representing in emblematical form the Transfiguration of Christ,a jewelled cross set in a circle of blue studded with golden stars, in the midst of which appears the face of Christ, the Saviour of the world; while from the cloud close by is thrust forth a Divine hand that points to the Cross. Those early artists were right in their reading of this sublime event. The Transfiguration sets the Cross of Christ in the centre, surrounds it with a radiant firmament of Gods promises and of the prophecies of the Old Testament, and shews us the hand of God Himself emerging from the cloud of glory and pointing to the Cross, as though God the Father would say to man what John the Baptist said: Behold the Lamb of God, which taketh away the sin of the world.
5. Its prophetic significance. Standing on Hermon with these three apostles, a long vista stretches out before us into the distant future, including in its scope that great day when the Son of God shall take to Himself His power, His mighty power, in order to reign. His kingdom has come at last; and what is the manner of it? It is a kingdom of redeemed menof men who stand like Moses and Elias with Christ in glory, not only redeemed, not only delivered from sin and suffering and sorrow and trial and pain, but transformed and transfigured with that same glory by which the person of Jesus is enwrapped.
6. It symbolises the transformation and transfiguration of our spirits, our whole reasonable, moral, and spiritual nature, into the image of Jesus Christ our Lord.

Lessons.

1. If we desire to behold the glory of the transfigured Redeemer, we must climb with Him the mount of prayer.
2. The metamorphic, transfiguring power of a life of prayer. I have seen the face of a dying servant of Christ lit up, whether by a light from the unseen world, or by a radiance shining out from within, I could not tell; but in either case it was a kind of transfiguration which only those attain who have been often with Jesus on the mountain-top of prayer.
3. Consecration to the path of suffering is the preparation for transfiguration.
4. The true relation of the contemplative to the active life. We cannot spend our lives on the mountain-top of vision, or of ecstasy, or of contemplation. The voice of God calls us down to grapple with the problems and the duties which wait on every side. Sin is here; sorrow is here; darkness is here; unbelief is here. If God has revealed to us the glory of His Son, it is not that we should give our lives up to its contemplation, but that we should gain thereby inspiration and strength to tread the path of duty or of sufferingthat we should consecrate ourselves to the work of lightening the darkness, and lessening the suffering, and cleansing the defilement of the world in which we live.R. H. McKim, D. D.

Mar. 9:5. It is good for us to be here.We need not inquire too closely what thoughts were uppermost in the apostles mind when he said this. If asked, he could not perhaps have told himself. He was not himself. Suddenly waking out of sleep (Luk. 9:32), he and his fellow-disciples found themselves the amazed spectators of a vision of glory for the contemplation of which neither their minds nor their bodily organs were framed. All that we can certainly infer from this involuntary exclamation of Peters is that his mind was cast into a pleasurable frame, so blissful that he longed for its continuance.

I. The state of mind which gave rise to this exclamation.

1. It was the acknowledgment of a present good. Peter felt himself happy, and at once avowed it. He looked neither backwards nor forwards; he saw no more than what was before his eyes. The narrow plot of ground on which he and his companions lay, and so much more as would suffice to erect three tabernacles upon, was then all the world to him. Such moments and such feelings were rarely granted to those who shared the human condition of the Son of God. At other times they said not, It is good, but When will it be good? (Mat. 19:27). When the past supplies nothing but painful recollections, and the present nothing but painful experiences, it is our duty to look forward and to inquire, When will our happiness begin? But when we are happy, it is equally our duty to be sensible of itto feel it, enjoy it, dwell upon it. Let us cherish such moments as the oases of this life. This applies especially to things spiritual. As the elect of God, holy and beloved, possessing the firstfruits of the Spirit, we ought to abound in hope, with all joy and peace in believing.

2. Happiness depends upon the state of the feelings. It is good for us to be here, says Peter. What! good to have nowhere to lay ones head? good to be out all night in a bleak desert place, without shelter or food? good to be far from home, lost to the world and to the endearing relations of family life? This is all true, would Peter have replied, but it is all beside the mark. Happiness or wretchedness is in the mind (Pro. 14:10). Outward circumstances can only influence our happiness by acting upon our feelings. Let us look well, then, to our inward frames, and watch over the thoughts which arise in our minds (Pro. 4:23).

3. Peter here mistook a mere transitory frame for a permanent state of mind. He said, It is good for us to be here, and so far he was right; but his thoughts went further than this; he said in his heart, It would be good for us to be always hereto gaze for ever on the King in His beauty. The same feeling made the apostles dread our Lords departure; but He shews them that there is a higher good dependent on it (Joh. 16:6-7). So we too have our short-lived and occasional frames as well as our general and permanent states of mind; and we are in danger of mistaking one for the other.

(1) In regard to temporal gratifications. When we find ourselves in some unusually agreeable and enjoyable situation, does not our vain heart unconsciously suggest to us, Would that I were always so! Oh that to-morrow might be as this day, and still more abundant!forgetting that it is the nature of such delicious moments to be but moments; that these pleasures would lose half their sweetness if they did not come and gojust shew themselves and disappear.

(2) In respect to spiritual delights. If you possess any religious sensibility, if you ever commune with your own heart, if you have any experience of prayer, if you ever long to see the Divine power and glory as you have seen them in the sanctuary,if in any of these ways you have tasted that the Lord is gracious, you will understand. At such moments has not the thought of your heart beenVain world, adieu! It is good for us to be always so! Such is the language of nature; but let us beware how we listen to it. Cherish such moments; acknowledge them; be grateful for them; enjoy them while they last; but do not think of building tabernacles for them. They were never meant to dwell with the tumult of the world or the sober realities of life. Even as spiritual refreshments they are not so good for us as many other fruits which hang from the less elevated branches of the tree of life. The true peace of God which passeth all understanding is not that which goes out of the heart, but that which stays in it, and keeps as with a garrison the heart and mind of its possessor, through Christ Jesus (Php. 4:7).

II. Some common occasions in life to which the words of the text apply.

1. It is good for us to be herein the house of God. Here we may by faith behold His glory. Moses and Elias, the law and the prophets, those lesser lights and glories of which the meridian is past, still appear, as tributary to His brightness, like stars lingering after the sun is risen. And although no man hath seen God at any time, yet in His Word and Sacraments we behold, if not the Divinity itself, at least the bright overshadowing cloud which at once veils and indicates the Divine Presence.

2. It is good for us to be in the house of affliction (Ecc. 7:2-3). Who that believes this would not take the wings of a dove and fly from that mirth whose end is heaviness to that heaviness whose fruit is holiness?

3. It is good for us to be in this mixed and chequered world. There is nothing to hinder us from conceiving a world without pain, or a world without sorrow, or a world without sin; nor from wishing that our own lot were cast there. But however such imaginary systems might be suited to their respective inhabitants, let us be assured of this, that it is good for us to be where we are. Only consider what we are: men, sinful men, mortal meneach undergoing his separate trialall moving on to eternity. To place such beings, with such a design, in a perfect and unmixed state of existence would be absurd. The longer we live in the world, the firmer shall we hold by this principle, that whatever is, is best. What a blessing it is, e.g., that we are not all rich, or all poor, or all midway between the two. Such a dead level would extinguish some of the noblest and holiest feelings of the human heart, besides annihilating half the duties and all the charities of life. Or would you banish pain and sorrow from the world? But that, were it possible, would be the reverse of a boon, since sweet are the uses of adversity, etc. The same line of argument applies to differences in age, temperament, knowledge, etc.

OUTLINES AND COMMENTS ON THE VERSES

Mar. 9:2. After six days.Why did Christ defer the performance of His promise for six days? He deferred it to increase their desires before it came, their joys when it came. To inflame their desires; for things easily come by are little set by. To increase their joys; for that which hath been long detained is at last more sweetly obtained. Moreover, if Christ after the promise of this vision had immediately singled out some to the participation of it, this would have bred envy and grudging in the rest.Thos. Adams.

Christ always better than His word.It was after six days. He stayed no longer. Why? He might have deferred longer. It was in these terms that He promisedbefore they die. Time enough therefore hereafter. Indeed for us, if we promise anything to God before we die, we must do it presently, because we know not the time of our death. As the Rabbins say, if a man vowed to be a Nazarite one day before his death, he was to be so presently, because this day may be the last day. But God knows these times and seasons, and the number of our days. What then? Yet after six days He performs it. In all His promises He is better and fuller and speedier than His word.Bishop Brownrigg.

The first week of suffering on the part of the disciples, previous to the sufferings of the Lord Himself.

1. Its beginning: the confession of Peter and the announcement of the Lords sufferings.
2. Its employment: familiarising their minds with thoughts of the Cross.
3. Its close: a glorious Sabbath on the Holy Mount.J. P. Lange, D. D.

The three chosen apostles.

1. Peter was the forward, zealous disciple, who led the way to the rest in that noble confession of Christ; therefore he is singled out to be partaker of this vision. Again, Peter is now overtaken with an error, is sorry to hear of Christs death, dissuades Him from it; by this vision therefore he is comforted, reformed, instructed in the mystery of Christs death and passion.
2. James was appointed to be the first apostle that should die for Christ: Herod sucked his blood first. As they who must be in the front of the battle have the choicest armour because they are to undertake desperate services, so because James was to be the first in the army royal therefore he was admitted to view the glory of this Transfiguration.

3. John was fore-appointed to be the publisher and penman of Christs Divinity; and so above all he soared highest into heaven. Therefore was this manifestation of Christs glory and Divinity made to him. He urges it (Joh. 1:14).Bishop Brownrigg.

Why these three?We cannot for a moment imagine that there was favouritism in the selection of certain apostles to share in what the others might not witness. It was not because these were better loved, but because they were better preparedmore fully receptive, more readily acquiescing, more entirely self-surrendering.A. Edersheim, D. D.

What mountain?

1. According to an old tradition Christ had left Csarea Philippi, and the scene of the Transfiguration was Mount Tabor. But
(1) there is no notice of His departure, such as is generally made by Mark;

(2) on the contrary, it is mentioned by him as after the Transfiguration (Mar. 9:30);

(3) Tabor was at that time crowned by a fortified city, which would render it unsuitable for such a scene.
2. Modern opinion fixes upon one of the southern peaks of Hermonthe only high mountain in Palestineas the place.

Mountains.The devil took Christ into a mountain when he shewed Him the kingdoms of the world and the glory of them. So our Saviour took His apostles up into a mountain when He shewed them the kingdom of heaven and glory of the world to come. Moses went up to a mountain to speak with the Lord; now the Lord goes up to a mountain to speak with Moses.Thos. Adams.

Hermon.It was meet that Hermon should be chosen for this high honour, whose hoary head rose among the other hills, wreathed with the white shroud of eternal snow. Just as in human life snow-white locks are ever a mark of honour and command respect and reverence, so in the world of nature the hoary mountain, grey with years and white with the snows of many ages, ever commands respect among its fellows, rising high overheada Saul among the peopleits wreath of perpetual snow being at once a proof of its great age and great height among the neighbouring hills.W. F. Low.

Consecration to the Lord changes man.

1. Internally; he is elevated into the spiritual world and surrounded by blessed spirits.
2. Externally; he is renewed, adorned, transfigured.J. P. Lange, D. D.

Transfiguration.If our previous investigations have rightly led us up to this result, that Jesus was the Very Christ of God, then this event can scarcely be described as miraculousat least in such a history. If we would not expect it, it is certainly that which might have been expected.

1. It was, and at that particular period, a necessary stage in the Lords history, viewed in the light in which the Gospels present Him.
2. It was needful for His own strengthening, even as the ministry of the angels after the Temptation.
3. It was good for these three disciples to be therenot only for future witness, but for present help, and also with special reference to Peters remonstrance against Christs death-message.
4. The Voice from heaven, coming after the announcement of His Death and Passion, sealed that testimony, and in view of it proclaimed Him as the Prophet to whom Moses had bidden Israel hearken, while it repeated the heavenly utterance concerning Him made at His Baptism.
5. For us all the interest of this history lies not only in the past; it is in the present also, and in the future. To all ages it is like the vision of the bush burning, in which was the Presence of God. And it points us forward to that transformation, of which that of Christ was the pledge, when this corruptible shall put on incorruption. As of old the beacon fires, lighted from hill to hill, announced to them far away from Jerusalem the advent of solemn feast, so does the glory kindled on the Mount of Transfiguration shine through the darkness of the world and tell of the Resurrection Day.A. Edersheim, D. D.

Prayer accompanied by glory.Luke gives a pregnant hint in connecting it with Christs praying, as if the calm ecstasy of communion with the Father brought to the surface the hidden glory of the Son. Can it be that such glory always accompanied His prayers, and that its presence may have been one reason for the sedulous privacy of these, except on this one occasion, when He desired that His faithful three should be eye-witnesses of His majesty?A. Maclaren, D.D.

Mar. 9:3. Christ in glory.Look upon all the beauties that are in the world, the most glorious and resplendent creatures, and unite all their excellences, and raise up thy thoughts by them, and from them to the contemplation of that glory which is in heaven. View the curious rarities of art and nature. Is the snow, a vanishing meteor, so white? the material heavens so pure? the lily so beautiful? Oh! our Solomon in His glory is clothed more richly than any of these. Eye hath not seen, ear hath not heard, the heart cannot conceive the greatness of His glory.Bishop Brownrigg.

Mar. 9:4. Why did Moses and Elias appear, rather than David and Abraham, from whose loins Jesus came, and who were so famous among the people?

1. To manifest a difference between the Lord and the servants. Moses and Elias were of high esteem with the Jews, Christ not regarded, a man of no repute among them; therefore He would now shew that He was the Lord and they but His servants.
2. If it be granted that Moses was dead and that Elias died not, this declares that Christ is the Saviour of both quick and dead.
3. Moses was called the law-giver, and Elias was (after a sort) the law-restorer; now the Jews traduced Christ for a law-breaker. Moses and Elias were witness that He was obedient to the law.
4. They meet that brought the law with Christ who brought the gospel, to shew that law and gospel must be joined together. We must still serve God according to His law, or He will not save us according to His gospel.
5. To shew that this was the true Messiah, to whom both law and prophets bare witness.
6. Christ proposed two such famous men as Moses and Elias to His apostles for patterns, that their spirits might be well tempered in them. Moses, a man most meek on the earth; Elias, a man exceeding zealous. These two are brought hither, that the apostles may learn to mix Moses meekness with Elias ferventness.Thos. Adams.

Christ the centre.All true teachers of duty and all inspired witnesses for God are found at last commending and adoring Christ. And all that is good fits into the gospel and helps to prepare its way.

1. Man, like the Son of Man, has latent glory which the presence of God brings out.
2. Obey God, and the glorified befriend you.
3. The Cross of Christ is not the weak point in the gospel, but its grandest featurethat into which the glorified desire to look.R. Glover.

The consecration of Jesus to His suffering and dying by a visit from the dwellers of heaven.

1. Necessary, on account of His true humanity.
2. Fitting, on account of the high momentousness of the event.
3. Of great value for the disciples, as well then as afterwards.
4. Continually important for the Christian world of following centuries.J. J. Van Oosterzee, D. D.

The meeting of the Lord with Moses and Elijah shews

1. The bearing of the future upon the present world.
(1) The dead are waiting the appearance of Christ.
(2) The most exalted of the departed spirits here do homage to Him.

2. The bearing of the visible upon the invisible world. This may be regarded as the earnest and commencement of Christs preaching to the spirits in prison (1Pe. 3:19; 1Pe. 4:6).

3. How this world and the next meet and coalesce in the resurrection of Jesus.J. P. Lange, D. D.

The Sun makes the stars more glorious.The Jews thought if Christ were advanced Moses must down. Whosoever preached Christ spake against Moses. No, Moses was never so glorious as in this attendance. It is otherwise with the Sun of Righteousness and the saints. Then with the body of the sun and the stars: these do, occidere heliace, not appear when they come nearer to the sun. But our Sun of Glory makes these stars, the nearer they be, to be the more glorious. As in Josephs dream, the sun, moon, and stars were all shining together.Bishop Brownrigg.

Communion with Christ now and hereafter.Moses and Elias were men of much communion with God upon earth; many heavenly intercourses passed between them; and now they are admitted into a near and sweet and familiar communication. Men of communion with God here shall be received with more free access and familiar conversation with Christ in heaven. They who never maintain speech with God here, how can they look to have access in heaven? They who love to come into His presence, delight in hearing Him speak to them, and they to Him by prayer and meditationthey shall have nearest and freest and sweetest communion hereafter.Ibid.

Christ seen with His foreannouncers.What could so befit the Creators Christ as to manifest Him in the company of His own foreannouncers? to let Him be seen with those to whom He had appeared in revelations? to let Him be speaking to those who had spoken of Him? to share His glory with those by whom He used to be called the Lord of Glory, even with those chief servants of His, one of whom was once the moulder of His people, the other afterwards the reformer thereof?Tertullian.

Mar. 9:5. The good intention and the error of Peter.

1. He was anxious to display the agreement between the Old and New Covenants; but by an outward amalgamation, not by their internal connexion.

2. He was ready to renounce the world; but by an outward institution (such as monasticism and anchoretism), not by an inward Acts 3. He wished to perpetuate this season of spiritual fellowship; but by giving it an outward and fixed form, not by converting it into a spring of hidden life.J. P. Lange, D.D.

Heaven on earth.

1. Where it may be found.
(1) In secret fellowship with God.
(2) In a life of spiritual love and friendship.
(3) In the courts and at the altar of the Lord.
2. How it should be sought.
(1) By preserving purity of heart (or by perseverance in the faith).
(2) By constant increase of spirituality in our wishes and inclinations (or sanctification).
(3) By ever keeping before our minds and hearts our eternal calling (or watching and prayer).Rambach.

Good to be with Jesus.If we find it as impossible as Peter did to live retired from all conflict and intercourse with all kinds of men; if, like Peter, we have to descend into a valley ringing with demoniacs cries; if we are called upon to deal with the world as it actually isdeformed, dehumanised by sin: is it nothing that we can assure ourselves of the society and friendship of One who means to remove all suffering and all sin, and who does so not by a violent act of authority, but by sympathy and patient love, so that we can be His brighter instruments, and in healing and helping others help and heal ourselves!M. Dods, D.D.

Calvary or not Calvary?That was the issue. It was the alternative that comes to each one of us at some time or other in life. Ease and safety, or duty and sacrifice? Retire from the conflict and live in glorious peace? or fight on and fall?J. Halsey.

Danger of saint-worship.The same feeling which induced Peter to utter these words has probably been the foundation of the errors of the Church of Rome with respect to the worship of saints. If his desire had been permitted, and three tabernacles had been erected, these would have become three temples of worship, and that homage which was due to Christ alone would have been divided with His saints. Such practically has been the case in the Church of Rome. Men have been attracted by the glory of the saints, and, forgetting that it was all derived from Christ, have treated them as if they were each alone and by themselves worthy of their homage. The tabernacle of the saints has been preferred too often to that of the King of saints, on the supposition that, because they have themselves suffered all the trials which we suffer, they are better able to sympathise with human weakness, and therefore will become intercessors for men with Christ. But need we any intercessor with Him?

There are mountains in the kingdom of God.The soul can withdraw from the multiplied cares and distractions of the work-a-day world life to find restful influence and inspiring companionship on their quiet heights. On the hill-tops of gracious ordinances, in special seasons of fellowship with the Eternal Father, through the revealing Son, by the blessed whisperings of the Spirit, the soul will feel and manifest the reality and blessedness of upper-world revelations and voices in a way not otherwise attainable. Enjoying these things in heavenly places, with Peter it will say, It is good to be here. In that clear upper air the eye will behold, as never before, the beauties of holiness and the deformities of sin. The soul shall put on a radiancy born of an atmosphere purified from the influences of malarial levels. But it is not the will of God that the soul should seek selfishly to abide there. It is not to be drawn away from and raised uninfluentially above the crying needs of fallen men. The healing power of its contact with Divine things is needed in the plain below. The attractions of a contemplative life must not therefore lead to forgetfulness or neglect of the demands for practical toil and self-denial. Neither, on the other hand, must those quiet seasons of withdrawal from earthly distractions be forgotten or neglected. The soul then puts on new strength by nearer fellowship with God. All this must not be defeated by the despotic tendencies and imperious claims of practical work. If so, the soul will suffer loss, power be paralysed, and blessings withheld from men. It is the union of both that will make the well-balanced, healthy, Christlike soul.Wm. M. Campbell.

Mar. 9:7. The overshadowing cloud.The outer skirts of the central glory began to advanceto enlarge their borders and to encompass the chosen three. Peter and James and John stand for a while in the golden suburbs of the heavenly Jerusalem. A bright cloud overshadowed them. He who tempers the wind to the shorn lamb softened the dazzling brightness with a luminous curtain. Nevertheless, even in the haze of the cloud that relieved the blaze, they were affrighted. The majesty was veiled to them, yet they were afraid. The glory was tempered to them, yet they trembled. But if the subdued flashing of the clouded splendour alarmed them, the thunder of the voice that came out of the cloud appalled them. It was the voice of God!Prof. T. S. Evans.

That overshadowing cloud warns us as it warned St. Peter, that this world is a battle-field, not a vision of peace, a working time, not the rest that remaineth; the Mount of Crucifixion, not the Mount of Glory. To our Blessed Lord Himself that overshadowing cloud was a type of what His earthly life was to be. Says Jeremy Taylor: His transfiguration was a bright ray of glory; but then, also, He entered into a cloud, and was told a sad story of what He was to suffer at Jerusalem. For this Jesus was like the rainbow, which God set in the clouds as a sacrament, to confirm a promise and establish a grace. He was half made of the glories of the light, and half of the moisture of a cloud.

Divine secrets.There is no manner of absurdity in supposing a veil on purpose drawn over some scenes of Infinite power, wisdom, and goodness, the sight of which might some way or other strike us too strongly; or that better ends are designed and served by their being concealed than could be by their being exposed to our knowledge. The Almighty may cast clouds and darkness round about Him for reasons and purposes of which we have not the least glimpse or conception (Rom. 11:33; Sir. 16:21-22; Joh. 20:29).Bishop Butler.

Gods glory veiled in mercy.When the eye gazes on the sun, it is more tormented with the brightness than pleased with the beauty of it; but when the beams are transmitted through a coloured medium, they are more temperate and sweetened to the sight. The Eternal Word shining in His full glory, the more bright the less visible is He to mortal eyes; but the Incarnate Word is eclipsed and allayed by a veil of flesh (Heb. 10:20), and so made accessible to us. God, out of a tender respect to our frailty and fears, promised to raise up a Prophet clothed in our nature (Exo. 20:18-19; Deu. 18:15-19), that we might comfortably and quietly receive His instructions (Job. 33:6-7; Joh. 1:18; Luk. 4:20-22).Dr. Bates.

The vision withdrawn.A Christians highest enjoyments are sometimes put an end to by God Himself. He may think that he has sinned away his previous privilege, or trifled it away, or by some means driven it away; and this is perhaps very generally the truth. But it is not always so. The intercepting cloud, like that which we are now considering, is sometimes of Gods sending. The vision has done its workits appointed, strengthening, comforting work; and that done, the vision is withdrawn.

The gospel cloud.The law, that is a cloud, dark and obscure; but the gospel, that is a clear cloud. Still, indeed, the gospel is a cloud, it gives no full evident view; but yet it is a clear cloud, it hath many rays and beams of light in it. The law had a dark cloud, we could not see through it; their shadows were remote and obscure. Their circumcision was a dark cloud, immediately signifying Gods covenant with Abraham. Our baptism is a cloud, a bodily, material type, an outward element; but it is a clear cloud, representing distinctly the washing away the filth of the flesh by the blood of Christ. Their Passover was a dark cloud, representing their delivery out of Egypt immediately, but darkly the Messias. Our Lords Supper is a cloud, a veil of bread and wine is over it; but yet it is a clear cloud, immediately shewing Christ and all His benefits. Their covenant was a cloud, covered with temporary promises, with the promise of Canaan. Ours is a cloud indeed, we cannot see those things that it promises; but yet a clear cloud, immediately presenting to us immediate promises of heaven. The light of the law was like the light of a candle; ours, as the day-star.Bishop Brownrigg.

Hear Him.

1. He has truth which can never deceive you, a wisdom which knows what you need, a goodness which will command nothing but what will bless.

2. If you hear Him, He has promised to hear you (Joh. 16:7).

3. He speaks to you on the subject of greatest importance, and speaks with a clearness, emphasis, authority, decision, which scatter all doubts and solve all perplexities.

4. God has declared what will be the consequence of refusing to hear Him (Deu. 18:19).

5. If you hear Him not, and keep not His words, you are building your hopes upon the sand; and when the tempest comes, as come it will, your fabric of happiness must fall, and great will be the fall of it.J. Sanderson, D.D.

Hear Him

1. Reverently.

2. With docility.
3. With personal, special, and practical application.
4. With a deep, solemn sense of your responsibility.Ibid.

Mar. 9:8. Jesus only.

1. Moses and Elias, the law and the prophets, have but a temporary station and abode in the Church. Christ being brought into the world, they are withdrawn.
2. Christs office and glory and government in His Church, tis lasting and perpetual.
3. The eye and observation and faith of the Church is fixed upon Christ only.Bishop Brownrigg.

The eye of the Church fixed on Christ.The eye of the Church looks only upon Christ, fixes upon Him, and expects no other. This is the main difference betwixt the Jewish Church and ours. They were all in expectation, and were waiters for better times. But our faith hath Him exhibited and presented, and rests upon Him. Hence Christ forewarns them not to listen to or look after any other. The sun arising, darkens all the stars; so all the former saints are obscured to the eye of the Church, and He alone must shine in His full glory. As when the king enters into any city all authority is resigned up to him, all viceroys and lieutenants must resign up to him, so Moses and the prophets all yield up their place in the Church to Christ.Ibid.

Christ the Sum of revelation.It is the summing up of revelation; all others vanish, He abides. It is the summing up of the worlds history. Thickening folds of oblivion wrap the past, and all its mighty names become forgotten; but His figure stands out, solitary against the background of the past, as some great mountain, which is seen long after the lower summits are sunk below the horizon. Let us make this the summing up of our lives. We can venture to take Him for our sole Helper, Pattern, Love, and Aim, because He, in His singleness, is enough for our hearts.A. Maclaren, D.D.

Mar. 9:9. Reasons for concealment.This vision of Christs Divinity and glory must be concealed till after His resurrection.

1. Till then Christ is in statu humiliationis, and so He will have His majesty and glory to be covered. Now He terms Himself the Son of Man. He was declared to be the Son of God by the resurrection from the dead (Romans 1). Thus He was pleased to veil His glory, and to become vile, and of no reputation.

2. It is documentum modesti. His glory, He is not ambitious to publish itas St. Paul fourteen years concealed his revelations. He glories in his infirmities and weaknesses; but till he was constrained he kept his rapture concealed.

3. Till His resurrection these apostles were inepti, weak and carnal, not sufficiently grounded in this doctrine of Christs Divinity. After His resurrection, then they were endued with strength from above, and then those mysteries that they could not bear the Comforter revealed to them.

4. Quia incredibile. The infidelity of the world was not yet to be removed; it would not believe there had been such a vision. Infidelity deprives us of many truths that God would otherwise reveal to us.

5. Ne impediret passionem. It troubled Pilate to hear it mentioned that Christ was the Son of God. And St. Paul saith, had they known it, they would not have crucified the Lord of Life and Glory. He purposely concealed His Deity to give way to His passion. And hence it is that He spake of His Divinity very reservedly. He charged they should tell no men who He was (Mar. 8:20), but (Mar. 9:32) He spake plainly of His passion.Bishop Brownrigg.

Reasons for silence.

1. Because the Jews were to have no sign, but the sign of the prophet Jonas: they had seen enough to leave their unbelief without excuse.
2. Because among the rude, after the publication of such a glory, the following Cross would have bred scandal. If He were invested with such glory, why could He not keep Himself in it?
3. Because till His resurrection had made way for it, the world would never have given credit to this wonder.
4. According to that (Sir. 11:28), judge no man blessed before his death. Then they witnessed it, preached it, wrote it: we hear it, let us all believe it, that we may one day enjoy it in the everlasting kingdom of Jesus Christ.Thos. Adams.

The silence enjoined was the first step into the Valley of Humiliation. It was also a test whether they had understood the spiritual teaching of the vision. And their strict obedience, not questioning even the grounds of the injunction, proved that they had learned it.A. Edersheim, D.D.

Transfigurations not to be talked about.

1. Transfigurations are not themes for common gossip. Those bitter conflicts that turn to raptures are things we had rather not speak of. The common, prosaic, worldly mind would not understand themwould, indeed, only find food for ridicule in them.
2. Besides, our transfigurations do not need to be talked about. They proclaim themselves. If we have experienced a great spiritual uplifting, the thrill of an inward illumination, the world will know it without our saying anything about it.J. Halsey.

Even to His fellow-disciples the believer cannot relate all that the Saviour has often let him taste.J. J. Van Oosterzee, D.D.

How some Christians are perpetually tormented with a notion that they must testify to whatever manifestation of God is granted to themselves, at the risk of bringing shallowness and weakness upon their own experience!C. C. Starbuck.

Mar. 9:10. Submissive silence.So entire was their submission that they dared nor even ask the Master about a new and seemingly greater mystery than they had yet heardthe meaning of the Son of Man rising from the dead. Did it refer to the general resurrection? was the Messiah to be the first to rise from the dead, and to waken the other sleepersor was it only a figurative expression for His triumph and vindication?A. Edersheim, D.D.

LearnI. Even the best Christians are by nature and of themselves slow to conceive and understand the mysteries of faith and doctrines of Christ taught in the gospel.

2. True faith and sanctifying grace in this life may stand with ignorance in some points of Christian faith, at least for a time.
3. It is a good and profitable cause for Christians to confer and reason together by mutual questioning one with another about those points of Christian religion whereof they are yet ignorant or doubtful.G. petter.

ILLUSTRATIONS TO CHAPTER 9

Mar. 9:2. Doxologies to God for the mountains.In their mineral treasures, in the liberal toll taken from the clouds and disbursed in channels of blessing, in their worldwide sanatory influence, felt where unseen, what a boon are they to men! Often have they given friendly shelter to the hunted spirit of liberty. They have made a higher civilisation possible. They have quickened desire for the same by furnishing so largely the needed instruments of agriculture, manufacture, commerce, and the arts. How vivifying and ennobling the influence which their beauty, variety, sublimity, repose, and strength exercise upon the minds and hearts of men! Rich and varied is the inheritance of the high and holy in intellectual, moral, and spiritual things which but for the mountains would be unenjoyed by men. In a thousand ways how the everlasting hills help men upward nearer heaven and God! They are the cathedral spires of the world for ever pointing the nations to the things above. Streams of physical, intellectual, political, moral, and spiritual good have enriched human life through its relations with the everlasting hills.W. M. Campbell.

Christs transfiguration.I have stood by the side of the tall mast in Madison Square, New York, at early evening, wondering at the unique and surprising structure, recognising it as something extraordinary, and yet not knowing exactly what it meant or what was its effect, when suddenly the rushing of an unseen force was heard, there was a flash, and a circle of fire surrounded the top of the mast and cast its weird light far out into the surrounding darkness. So to the disciples on the mount came the transfiguration of Christ. He stood before them in the impressiveness of a rare and wonderful Manhood, when suddenly that Manhood glowed with an internal fire. God was within the Man, and the mountain summit became on the instant resplendent with the Divine glory flashing forth.A. P. Foster.

Mar. 9:3. The beauty of the snow.The white wonder of the snow is spread so often before our eyes every winter that many of us forget how wonderful and how beautiful it is. With impatience and fretful complainings we look up at the threatening sky, where the grey clouds drive before the wind thick with the coming snow. Presently the delicate crystals, star-shaped, feather-soft, white and sparkling, begin to fall as silently as the slippered foot of Time; at first coming down slowly and timidly, then gathering courage, and whirling down as if in delight at their own beauty. No fewer than ninety-six separate exquisite forms have been discerned among the flakes of the snow, every form as perfect as geometry can imagine or the sculptors art devise.Dr. Talmage.

Mar. 9:5-6. Religious enthusiasm cannot be detained.I have seen in the little English city of Salisbury the great cathedral. It was built when a flood-tide of religious enthusiasm was sweeping over the world. Thousands might worship, thousands have worshipped, within that splendid fane, and its walls were not able to contain the great flood of devotion. But the tide has ebbed; the ecstatic vision has faded. The mighty cathedral stands; but a handful of worshippers can scarcely keep a sleepy rivulet of praise flowing in a corner of the building. No tabernacle can detain a moment of religious enthusiasm; and if Peter and his friends had built the grandest cathedral in the world on the ridge of Mount Hermon, it might have been empty and bare to-day.H. Van Dyke, D.D.

Mar. 9:8. Jesus only.When Bishop Beveridge was on his death-bed, his memory so failed that he did not know even his nearest relative. His chaplain said, Do you know me? Who are you? was the answer. His own wife asked him, Do you know me? Who are you? was the only answer. On being told that it was his wife he said that he did not know her. Then one standing by said, Do you know Jesus Christ? Jesus Christ? he replied, reviving as if the name acted on him like a cordial; yes, I have known Him these forty years; He is my only hope.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

9. THE TRANSFIGURATION 9:2-8

TEXT 9:2-8

And after six days Jesus taketh with him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and he was transfigured before them: and his garments became glistening, exceeding white; so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus, And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah. For he wist not what to answer; for they became sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud. This is my beloved Son: hear ye him. And suddenly looking round about, they saw no one any more, save Jesus only with themselves.

THOUGHT QUESTIONS 9:2-8

421.

Six days after what?

422.

Was there some particular reason for taking three men? For taking these particular three?

423.

What mountain? Please locate the previous events on the map.

424.

Please attempt a definition of the word transfiguration.

425.

What caused his garments to become so bright?

426.

In what form did Moses and Elijah appear? How did Peter, James and John know Moses and Elijah?

427.

Read Mat. 17:1-8; Luk. 9:28-36 and tell of the topic of their conversation.

428.

What was the immediate reaction on Peter, James & John, to the appearance of Moses and Elijah? Why?

429.

Why did Peter make the suggestion of building booths? Please notice that Mark gives the reason.

430.

When did the cloud overshadow them? What type of a cloud was it? (Read the parallel accounts)

431.

Who spoke out of the cloud? Cf. 2Pe. 1:16.

432.

Why was this declaration concerning the Son made at this particular time? What did it mean to those who heard it?

433.

Where were Peter, James & John when Moses and Elijah disappeared i.e. where were they physically? Cf. parallel accounts.

434.

What prompted Peter, James and John to look around? Cf. Parallel accounts.

COMMENT

TIMESummer A.D. 29.
PLACEUncertainin the vicinity of Caesarea Philippi or Mt. Tabor-some think Mt. Hermon.

PARALLEL ACCOUNTSMat. 17:1-8; Luk. 9:28-36.

OUTLINE1. The time and the participants, Mar. 9:2. 2. The event, Mar. 9:3. 3. The appearance of Moses and Elijah, Mar. 9:4. 4. Peters unthinking suggestion, Mar. 9:5-6. 5. The voice of God, Mar. 9:7. 6. They saw no one save Jesus, Mar. 9:8.

ANALYSIS

I.

THE TIME AND THE PARTICIPANTS, Mar. 9:2.

1.

Six days after the events in Caesarea Philippi.

2.

Peter, James and John by themselves.

3.

Into a high mountain.

II.

THE EVENT, Mar. 9:3.

1.

His garments became exceedingly white and glistering.

2.

This is called a transfiguration or a metamorphosis (Mar. 9:25)

III.

THE APPEARANCE OF MOSES AND ELIJAH, Mar. 9:4.

1.

Sudden, unexpected appearance.

2.

Moses and Elijah recognized.

3.

Talked with Jesus (about his coming death).

IV.

PETERS UNTHINKING SUGGESTION, Mar. 9:5-6.

1.

Peter was greatly impressed.

2.

Let us build three memorials.

3.

He was so filled with awe he did not know what to say.

V.

THE VOICE OF GOD, Mar. 9:7.

1.

A bright cloud covered them.

2.

The voice spoke out of the cloudThis is my beloved Son: hear ye him.

VI.

THEY SAW NO ONE SAVE JESUS, Mar. 9:8.

1.

The disappearance was sudden.

2.

Jesus touched them as they were prostrate only then did they know Moses and Elijah had disappeared.

EXPANATORY NOTES

I.

THE TIME AND THE PARTICIPANTS.

Mar. 9:2. after six days.) In the note on Mat. 17:1, it has been observed that these days were probably passed in the neighborhood of Caesarea Philippi. To the reasons there given, it may be added (1) There is no indication of a change of place: but Mark never omits to notice our Lords arrival at, or departure from, any place; he has a regular formula for both He came to, He went forth, cf. Mar. 1:14; Mar. 1:21; Mar. 1:35; Mar. 2:1; Mar. 2:13; Mar. 3:7; Mar. 4:35; Mar. 5:1; Mar. 6:1; Mar. 6:32; Mar. 6:53; Mar. 7:24; Mar. 7:31; Mar. 8:10; Mar. 8:13; Mar. 8:22; Mar. 8:27. The beginning of the journey to this district is distinctly marked in ch. Mar. 8:27, the termination in ch. Mar. 9:30. (2) The space of six days for the sojourn is not more than might be expected, considering the special object of our Lords journey and the novelty and paramount importance of the truths which He there prepared the minds of His disciples to receive.

There is, therefore, little room for doubt as to the scene of the Transfiguration: Tabor being out of the question, it must have been some considerable height in the immediate vicinity. Not, however, as Dr. Thomson supposes, Mount Panium, a lower spur of the chain of heights, of which the summit would be within sight of the followers of Jesus. We read, He leadeth them up (words which denote a steep and difficult ascent, such as Dr. Tristram describes in his visit to Lake Phiala) to a high mountain. Which height cannot, of course, be determined; but, considering the special relation of Mount Hermon to Palestine, commanding a prospect over its whole extent, visible in its snowy splendour from every district, and bearing in mind the last view of Moses from a corresponding height over the promised land, we can scarcely resist the conclusion, to which late travellers and critics have been led, that the supernatural transaction took place on one of its loftiest peaks.

transfigured.) Literally, He was changed in form. This may be illustrated by Php. 2:6, being in the form of God; for the radiant form of the Transfiguration was an effulgence of the Divine glory.

II.

THE EVENT

Mar. 9:3. exceeding, white.) St. Matthew, more forcibly, as the light; the pure, essential light of the Godhead.

as snow). Possibly, as Dean Stanley suggests, a reference to the snow of Hermon; but the words are not found in the oldest MSS, and are properly omitted in late critical editions.

no fuller on earth). The comparison may seem to modern ears somewhat strange; but it is just one which would have been used by Dante, who, like Mark, always endeavours to make his readers vividly realize objective facts, Mark, however, has a still higher aim; he would mark the difference between earthly and heavenly brightness. The fuller on earth restores material clothing to its natural whiteness: the heavenly Fuller gives perfect purity, Cf. Mal. 3:2.

III.

THE APPEARANCE OF MOSES AND ELIJAH.

IV.

PETERS UNTHINKING SUGGESTION.

Mar. 9:6. For he wist not,) Luke has, not knowing what he said. Our Evangelist adds the explanation; the words were spoken in bewilderment and great terror. Critics, therefore, are not justified in imputing to the apostle a weak or superstitious feeling, as though he held it fortunate that he and the other apostles were there to prepare tabernacles for the heavenly visitants, or that he expressed a desire to remain there, devoting his life to monastic contemplation, much less, as some have suggested, as though he were shrinking from the Cross. We have, at the most, a touch of nature: Peter then, as usual, seeking to give expression to his feelings in hasty outward action.

V.

THE VOICE OF GOD.

Mar. 9:7. that overshadowed.) The cloud, as Matthew remarks, was bright; but brightness is the Divine veil. His brightness was as the light; there was the hiding of His power.

my beloved Son.) Matthew adds, in whom I am well pleased. So also Peter, in his second Epistle, ch. Mar. 1:17. It is not easy to account for the omission here.

VI.

THEY SAW NO ONE SAVE JESUS.

Mar. 9:8. Here Mark omits to notice the coming and touch of Jesus, recorded by Matthew; but he has characteristic and graphic expressions, which may suggest both. Suddenly, as though startled by the touch of Jesus, they looked round abouta word almost peculiar to Mark, implying searching or curious look; and at the end of the verse Mark adds the touching words, with themselves: a preparation for His great promise, I am with you alwaysnot, as then, for a season only, but to the end of time, (F. C. Cook)

FACT QUESTIONS 9:2-8

481.

Give two reasons for concluding the six days were spent in the district or neighborhood of Caesarea Philippi.

482.

Why does Mr. Cook seem to favor Mt. Hermon as the place of the transfiguration?

483.

In what sense are we to understand Jesus was changed in form? Cf. Php. 2:6.

484.

Why the detailed and repeated reference to the appearance of His clothes?

485.

Why do some critics feel Peter was weak or superstitious? Explain.

486.

Why mention the brightness of the cloud?

487.

Isnt the pleasure of the Father inferred even though not stated? i.e. in the omission of the words In whom I am well pleased?

488.

What does the word used by Marktranslated looked round about suggest?

Fuente: College Press Bible Study Textbook Series

(2-8) And after six days.See Notes on Mat. 17:1-8.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

75. THE TRANSFIGURATION, Mar 9:2-13 .

(See notes on Mat 17:1-13.)

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And after six days Jesus takes with him Peter, and James and John, and brings them apart into a high mountain by themselves.’

‘After six days.’ Matthew follows Mark in this, and Luke has ‘about eight days after’ (his source probably included the day when Jesus spoke Mar 9:1 and the day of the Transfiguration itself, not just the six days in between). Thus all connect the Transfiguration with the previous verse (Mar 9:1 and parallels) by a time note. Such a time reference is rare in the Synoptics and Luke’s variation stresses that it was not just something retained in the tradition but was significant. So all wish to make the connection clear.

In the case of Matthew and Mark the six days may be seen as reflecting the six days that Moses waited before on the seventh day he went up to meet God in the cloud (Exo 24:16), but if so Luke has blurred the point. But Peter (Mark’s source) and Matthew might have remembered how Jesus had emphasised the need to wait for six days for this very reason.

‘Peter, and James and John.’ These were the inner three and seemingly the recognised leadership and were privileged to be present at outstanding events. They were also witnesses to the raising from the dead of Jairus’ daughter (Mar 5:37) and to Jesus’ agonies in Gethsemane (Mar 14:33). The omission of the article before John demonstrates that he and his brother were seen very much as a pair, compare for this their joint name ‘sons of thunder’ (Mar 3:17).

‘Brings them apart into a high mountain by themselves.’ The mention of taking them with Him and going into a high mountain may have been in order to make a comparison with Moses, who took Joshua and went up into the mountain to meet with God where the glory of God was to be revealed (Exo 24:13-18), after which the face of Moses shone with an unearthly glow (Exo 34:29-35). But here is a greater than Moses, for it was Jesus Whose glory was revealed. Matthew does stress that His face shone like the sun (Mat 17:2 compare Luk 9:29) but in this case it was with His own glory, not with a reflected glory. Elijah too was associated with a special revelation of God in the mount of God (1Ki 19:8-12). Thus Jesus may be seen here as declaring that He was the new Moses, and the new Elijah, and as superseding and more glorious than them both (Mar 9:4; Mar 9:8). Compare how He supersedes and is more glorious than Jonah and Solomon who were both witnesses to the nations (Mat 12:41-42).

The identity of the mountain is uncertain. The presence of Scribes when they came down (Mar 9:14; Mar 9:30) may suggest that they were now in Galilee which would emphasise the separation of Mar 9:1 and this incident from what went before.

Fuente: Commentary Series on the Bible by Peter Pett

‘And he was transfigured before them, and his clothes became glistering, extremely white, in such a way that no launderer on earth can whiten them.’

A remarkable transformation of Jesus is described in terms which show that it was really indescribable. It was a vision of the glory of heaven and of absolute purity. They ‘beheld His glory’ (Joh 1:14) and were ‘eyewitnesses of His majesty’ (2Pe 1:16). We are probably intended to see in this a preview of ‘the glory of His Father’ which would be revealed at His coming (Mar 8:38)?

‘Transfigured.’ The word indicates transformation (Rom 12:2; 2Co 3:18), a change in form. The description following is thus an attempt to portray the unportrayable, a revelation of heavenly glory and purity. Words had to be found to portray something that was totally unearthly. (Luke avoids the word, possibly because among the Gentiles, without a background of Jewish apocalyptic literature, it had associations with pagan mythology and magic). The point here is that the earthly Jesus was revealed in His usually hidden heavenly glory which transformed His mortal body.

‘Glistering.’ That is, shining and radiant. The word is used in LXX of the glittering of metals, especially as connected with supernatural events (Eze 40:3; Dan 10:6; also Eze 21:10; Eze 21:15; Eze 21:28;). The idea here may be of the glory of the heavens. Matthew and Luke expand on it. Matthew adds ‘His face did shine as the sun’ (Mat 17:2 compare Rev 1:16; Rev 10:1 also see Mat 28:3; Dan 10:6 where the picture is of lightning) while Luke says ‘the fashion of His countenance was altered’ (Mar 9:29). The clear idea is of One Who was of heaven and not of earth.

‘Extremely white.’ Exceedingly white, whiter than white, a white beyond imagination. It was a vision of total righteousness and purity (compare Dan 7:9 of the Ancient of Days). We are reminded by it of Him Who sits in eternity, Whose name is Holy (Isa 57:15). And those who are purified by God will become so glistening white (Psa 51:7; Isa 1:18), and in the end will be made like Him (1Jn 3:1-2). White clothes are regularly the indication of a heavenly visitant (Mar 16:5; Mat 28:3; Joh 20:12; Act 1:10; Dan 7:9; compare Rev 4:4; Rev 15:6).

So Jesus is portrayed as the glorious Son of Man (Mar 8:38), and later as the even more glorious ‘only beloved Son of God’ (see Mar 9:7).

Fuente: Commentary Series on the Bible by Peter Pett

Jesus On the Mount of Transfiguration ( Mat 17:1-13 , Luk 9:28-36 ) Mar 9:2-13 records the story of Jesus with of His three disciples on the Mount of Transfiguration.

Mar 9:7 Comments The voice of God the Father spoke from Heaven to mankind on a number of occasions. God spoke to King Nebuchadnezzar when he took his mind from him for a season (Dan 4:31). God spoke from Heaven at the water baptism of His Son Jesus Christ (Mat 3:17, Mar 1:11, Luk 3:22). God spoke to the disciples on the Mount of Transfiguration (Mat 17:5, Mar 9:7, Luk 9:35-36, 2Pe 1:17-18). God spoke to Jesus when He rode into Jerusalem before His Passion (Joh 12:28-29). Jesus spoke to Paul from Heaven on the road to Damascus (Act 9:3-7).

Mar 9:12-13 Comments The Sufferings of John and the Messiah The phrase “as it is written of him” is unique to the Gospels and implies that the Old Testament Scriptures predicted the sufferings of John the Baptist. However, there is no clear Old Testament prophecy about John’s suffering and death. [110] Scholars have proposed a number of interpretations as to the meaning of this phrase. (1) The Sufferings of John/Jesus – Heinrich Meyer suggests that Mar 9:12-13 forms a syllogism describing the sufferings of John the Baptist in conjunction with those prophesies of the suffering of the Messiah. [111] The sufferings of John the Baptist simply point to the fact that the Messiah will suffer in a similar manner. It is possible that the sequence of events described in Mar 9:12 are repeated and reflected in Mar 9:13, so that the phrase “as it is written of him” encompasses the suffering of John and the Messiah. Craig Evans supports this view, and describes the similar fates of John the Baptist and Jesus Christ as an “intertwining of materials.” [112] (2) The Sufferings of John/Elijah – Ezra Gould proposes a second view that the phrase “as it is written of him” refers to statements in the Old Testament about the suffering of Elijah. [113] In other words, the Jews persecuted John the Baptist in the same way the Scriptures mention the sufferings of Elijah (1Ki 18:17 f; 1Ki 19:1 f).

[110] Craig A. Evans, Mark 8:27 16:20 , in Word Biblical Commentary, vol. 34B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Mark 9:13.

[111] Heinrich August Wilhelm Meyer, Critical and Exegetical Handbook to the Gospels of Mark-Luke, trans. Robert Ernest Wallis, William P. Dickson, and Matthew B. Riddle, in Critical and Exegetical Handbook on the New Testament, ed. Heinrich August Wilhelm Meyer (New York: Funk and Wagnalls Company, 1893), 111-113.

[112] Craig A. Evans, Mark 8:27 16:20 , in Word Biblical Commentary, vol. 34B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Mark 9:13.

[113] Ezra P. Gould, A Critical and Exegetical Commentary on the Gospel According to St. Mark, in The International Critical Commentary on the Holy Scriptures of the Old and New Testaments, eds. Charles A. Briggs, Samuel R. Driver, and Alfred Plummer (New York: Charles Scribner’s Sons, 1896), 166.

Fuente: Everett’s Study Notes on the Holy Scriptures

The miracle of the transfiguration:

v. 2. 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.

v. 3. And His raiment became shining, exceeding white as snow, so as no fuller on earth can white them.

v. 4. And there appeared unto them Elias with Moses; and they were talking with Jesus.

Six days, or after a six-day interval from the day when Jesus gave His disciples and the people the solemn lesson regarding true discipleship, He added another item of preparation for some of those in His immediate neighborhood. He did not take all of His disciples with Him on this excursion, but only Peter, James, and John; as on other occasions, these three men were His intimates, His most trusted pupils, chapter 5:37; 14:33. He took them aside, away from the rest, and led them up into a high mountain where they were all alone, with no one to interfere with their work or any other intention. Whether this mountain or hill was Mount Hermon in the Lebanon Range (9,200 feet high), or Mount Tabor, in the neighborhood of Nazareth, in Galilee (1,000 feet high), cannot be determined definitely from the text. The latter mountain is favored by many commentators because it was mentioned at a very early date. But the claim that the fortress with its soldiers on this mountain would have interfered with the revelation is now generally allowed. But the whole question is not a matter of faith. It is best that people do not know for sure, lest the superstition and idolatry of so-called holy places extend beyond all bounds. Mount Hermon was near Caesarea-Philippi, but Mount Tabor could easily have been reached in a six-day journey.

On this high mountain which Jesus had selected for this demonstration, He was changed, transformed, transfigured before the three disciples; His common, mortal body was changed to a spiritual, immortal body, the spirituality transfused the ordinary body, as one commentator puts it. Not only His body was thus transfigured, but even His garments partook of this peculiar change. They became shining or glittering, charged with light, and so snowy white that no cleaner or dyer on earth would have been able to produce such absolute whiteness. The entire appearance of Christ was one of indescribable splendor, much more so even than that of Moses, after he had spoken with God, 2Co 3:7; Exo 34:29-35 And while the disciples were gazing at their Master in wonder and amazement, there appeared unto them, so that they could see and recognize them, Elijah and Moses, who then had a conversation with Christ concerning His glorification, which was here typified. Moses, the great teacher of the Law and prophet of Jehovah, and Elijah, the prophet that had been so zealous for the honor of Israel’s God, were fitting representatives of the Old Covenant. Moreover, Moses had died and been buried by the hand of God, who alone knew where his grave was situated, and Elijah had been taken up into heaven without death by the Lord. They were intimates of God from of old.

Fuente: The Popular Commentary on the Bible by Kretzmann

[117] 13

[117] A definite specification of time, similar to in this case, is only found again in Mark at Mar 14:1 , and there, too, of a very important turning-point of the history.

Mar 9:2 [118] 13. See on Mat 17:1-12 , where on the whole the narrative is presented in its most original form; Matthew has followed a tradition mostly more accurate (in opposition to Schenkel and Weizscker) than Mark, and altogether more so than Luk 9:28-36 f.

. . .] The one article embraces the pair of brothers.

Mar 9:3 . ] plural (see the critical remarks), indicates the different articles of clothing, which became white (a vivid delineation), see Khner, ad Xen. Anab. I. 2. 33.

. . .] i.e. of such nature (they became) as that a fuller on earth is not able to furnish such a whiteness ( , see the critical remarks). is added with reference to the heavenly nature of that lustre. Bengel well says, moreover: “ natura , arte .”

Mar 9:6 . [119] ] what he shall say ( future , see the critical remarks), not inappropriate (Fritzsche); but has reference to the point of time, when Peter was just desiring to begin the utterance of what is said at Mar 9:5 ; and expresses the unknown more strongly and more vividly than the deliberative (what he should say ).

(see the critical remarks): for they became full of terror (Heb 12:21 ; Deu 9:19 ; Plut. Fab. 6; Arist. Physiogn. 6), namely, by reason of the appearances , Mar 9:3-4 .

Mar 9:7 . ] and there became (there arose, came into manifestation) a cloud. Comp. Luk 9:34 .

Mar 9:8 . And of a sudden , having looked around, they saw , etc. occurs only here in the N. T., frequently in the LXX., but elsewhere is rare and late.

] applies to the persons who had appeared ; hence is: but, on the contrary , not equivalent to (Beza, and many others), which Matthew has.

The fear of the disciples is presented by Mat 17:6 with more of psychological accuracy as only subsequent to the voice (this is the climax of the event), but in such a manner that they fall down, and Jesus Himself delivers them from it. The saying about building tabernacles does not bear the impress of confusion, as Mark presents it, but that of a still fresh ingenuous joy at the ravishing spectacle; nor yet does it bear the impress of drowsiness, as Luke designates it, whose expression, according to Baur’s opinion (see Markusevang. p. 69), Mark has only wished to modify; comp. Baur’s very unfavourable judgment on the narrative of Mark in general in the theol. Jahrb. 1853, p. 82 f. In Luke the later tradition betrays itself; see on Luk 9:28 ff., and Holtzmann, p. 224 f. But all three narratives in this particular, as also in their other features, stand opposed to the boldness of Schenkel, who (following Weisse) reduces the whole matter to this, that Jesus had by His instructive teaching made the two representatives of the old covenant appear to the three confidential disciples on the mountain in a right light , in the light of His own Messianic destination ; while, on the other hand, Weizscker abides by a vision as the culmination of a deeper process of faith. And assuredly a visionary element was combined with the marvellous event. See on Mat 17:12 , Remark.

Mar 9:10 . ] what Jesus had just said to them, Mar 9:9 , not the occurrence of the glorification (Beza); see the following question.

] kept the saying fast ; did not let it go out of their consideration, “ non neglectim habuerunt ” (Bengel). Comp. Test. XII. patr. p. 683: , Sir 21:14 : . Comp. Bar 4:1 ; Son 3:4 : . To explain it in harmony with the in Luk 9:36 , we must neither attach to the in itself the meaning: to keep concealed (on behalf of which Theodotion, Dan 5:12 , and the Scholiast Aesch. Choph. 78, have wrongly been appealed to), nor bring out that meaning by the addition to it of (Vulg.: continuerunt apud se ; comp. Erasmus, Luther, Beza, Lachmann, Ewald, and many others, including even Euthymius Zigabenus; see, on the other hand, Mar 9:16 ; Mar 1:27 ; Luk 22:23 ; Act 9:29 ; comp. Schulz); but simply explain it with Fritzsche, comp. Bretschneider: they held fast to the prohibition of Jesus , that is, they were silent on the matter. But this entire explanation does not agree with . . ., wherein is contained the accompanying more precise definition of the .

prefixed with emphasis: among themselves discussing , not questioning Jesus thereupon. To Him they have another question, Mar 9:11 . Comp. on Mar 1:27 .

. .] relates not to the resurrection of the dead in general (which was familiar as a conception, and expected in fact as a Messianic work), but to the rising just mentioned by Jesus , namely, that the Messiah would rise from the dead, which, in fact, presupposed His dying , and on that account was so startling and enigmatical to the disciples. Comp. Mar 9:32 ; Joh 12:34 . And in reference to the historical character of the prediction of the resurrection, see on Mat 16:21 .

Mar 9:11 . . . .] wherefore say , etc.; that, indeed, is not in keeping with thy prohibition! It is, with Lachmann, to be written: , (“ quod est , simillimum illi notissimo interrogativo ,” Praefat. p. xliii.); and the indirect character of the question (Thucyd. i. 90. 4) lies in the thought that governs it: I would fain know , or the like. See Stallbaum, ad Plat. Euth. p. 271 A; Lcke on Joh 8:25 , p. 311 f.; Buttmann, neut. Gr. p. 218 [E. T. 253]. Comp. Mar 9:28 , and Homer, Il. x. 142: , , Barnab. 7, and Dressel in loc. Ewald likewise appropriately takes as the recitativum , so that the question would be veiled in an affirmative clause (but at Mar 9:28 : wherefore ). Comp. Bleek. Still the bashful expression, which according to our view the question has, appears more in keeping with the circumstances.

Mar 9:12 . ] a concession of the correctness of the doctrinal proposition (comp. on Mat 17:11 ), the theoretical form of which (hence the present ) is retained. [120] Bengel appropriately says: “Praesens indefinitum uti Mat 2:4 .”

What follows is, with Heinsius and Lachmann, to be punctuated thus: ; . .: and how stands it written as to the Son of man? He is to suffer many things, and be set at nought . The truth of that proposition of Elias as the theocratic restorer, who is destined to precede the Messiah, has side by side with it the Scriptural testimony of the suffering of the Messiah . is the simple and , linking what stands written of the Messiah to what was said of Elias . Mark ought, after beginning the construction of the discourse with , to have followed it up by ; but he passes over in an anacoluthic fashion from the form of contrast with which he began into the subjunctive . See Ngelsbach on the Iliad , Exc. i. p. 173; Maetzner, ad Antiph. p. 257; Klotz, ad Devar. p. 659. The answer follows in . . ., and that conceived under the form of the design of the . . . . The entire . is usually regarded as a question, containing an objection against the prevailing way in which that doctrine regarding Elias was understood: But how does it agree with this, that it is written of the Messiah that He is to suffer many things ? The solution would then be given in Mar 9:13 : “Verum enim vero mihi credite, Elias venit , non est talis apparitio expectanda, qualem expectant Judaei, jam venit Elias , Johannes baptista et eum tractarunt, etc., neque ergo mihi meliora sunt speranda,” Kuinoel. Comp. Euthymius Zigabenus, Theophylact, Grotius, Bengel, and many others, including de Wette. In substance so also Hofmann, Weissag. und Erfll. II. p. 80 f. In opposition to this entire view, it may be decisively urged that it would need an adversative particle instead of , and that, in Mar 9:13 , instead of , the expression would have run: . Fritzsche, following the reading [121] too weakly attested (instead of ), says: “Quod Judaici doctores perhibent, venturum esse Eliam, non minus certum est, quam e V. T. oraculis illud, fore ut ego Messias multa exantlem.” But Fritzsche himself does not fail to see the want of internal connection herein, and hence he conjectures as to Mar 9:12-13 : , , , , . . . Ewald also, with whom Holtzmann agrees, comes ultimately to a conjecture that in Mark, Mar 9:13 , there is wanting before the clause of Mat 17:12 : . He supposes the discourse to have proceeded thus: “ What is said in Mal 3 . of Elias that, coming before the Messiah, he shall restore all things retains, doubtless, its truth; but also what the Holy Scripture says about a suffering of the Messiah ( as in Isa 53:7 f.) must be fulfilled; if, thus, both are to be true, the Elias who is to precede the historical Messiah must in fact have come already, and have been mistaken and set at nought by men, just in the same way as, according to the Holy Scripture, this destiny awaits the Messiah Himself .” [In this view it is at the same time assumed that the clause, Mar 9:12 , . . . is omitted in Matthew.] According to Mark, however, as his narrative lies before us, [122] the discourse of Jesus rather contains a syllogism with a suppressed conclusion , in such a way, namely, that the major proposition is conveyed in Mar 9:12 , and the minor in Mar 9:13 : “the doctrine of the prior advent and the prior work of Elias is correct, and of the Messiah it is written that He has to endure much suffering and setting at nought (Mar 9:12 ). But I say unto you, that Elias also (before the Messiah) has come, and they have done to him everything that they have pleased, according to the Scripture (Mar 9:13 ).” The suppressed conclusion is: “consequently there is now impending over the Messiah the Scriptural destiny of suffering, since the fate of the Elias is already fulfilled.” The suppression of this sad closing inference, to which Matthew, Mar 9:12 , gives expression , is dictated by tender forbearance towards the disciples, whom, after so transporting a vision, the Lord will not now introduce any further into the gloomy future. This is assuredly an original feature, in which Mark has the advantage over the narrative of Matthew, who in this history has, on the whole, the more original account. [123]

] The form (Lachmann), as being that which is less prevalent in the LXX., is to be preferred. On the later Greek character of the word in general (only used here in the N. T. not in 2Co 10:10 ), see Lobeck, ad Phryn. p. 182. The signification may be either: to be esteemed as nothing ( contemnatur , Vulgate, and most expositors), as Psa 15:4 ; Psa 53:6 ; Mal 3:14Mal 3:14 ; Sir 34:22 ; or: to be annihilated , as Psa 44:6 (5), Psa 60:12 , Psa 119:117 ; Jdt 13:17 ; Sir 47:7 . The latter is here most in harmony with the context after .

Mar 9:13 . ] is the continuative jam vero, atqui , which introduces a new thought in contrast with the previous one. If the continuation of the discourse were formed purely syllogistically (consequently without , ), the classical language would have chosen (Becker, Anecd. II. p. 839).

] Elias also , not merely the Messiah. That the latter had come, was to the disciples undoubted; but as to the advent of the Elias they had scruples. The second therefore is and . De Wette wrongly considers the two uses of as corresponding, et et ; in that case . must have been read.

] has reference to the immediately preceding . . ., not to ., as Euthymius Zigabenus, Robert Stephens, Heinsius, Clericus, Homberg, Wolf, Bengel, and many others ambiguously connect it. But in these words Jesus does not mean what is written of the unworthy treatment of the prophets in general (Kuinoel), against which may be urged the definite , but what the Scripture relates of the fate of Elias (1Ki 19 ) as type of the fate of John . Comp. Grotius, Wetstein, Fritzsche. See also Hengstenberg, Christol. III. 2, p. 89. The reference to a lost writing (a conjecture of Bleek) is very unnecessary.

[118] A definite specification of time, similar to in this case, is only found again in Mark at Mar 14:1 , and there, too, of a very important turning-point of the history.

[119] In this remark (by way of excuse) about Peter Hilgenfeld finds Petrinism; and Baur, a dependence of the writer on Luk 9:33 . As to the latter, the converse is the case. The former springs from the endeavour to discover tendency everywhere, even when, as here, it is the most innocent explanatory remark, in which indeed Baur only sees ( Markusev. p. 68) the character of incompleteness in the writer’s combination of the other two Gospels. In opposition to such unfairness, however, Holtzmann, p. 88 f. 194, goes too far in his defence of Mark, inasmuch as he does not even acknowledge the excusing character of the . . ., which even Bleek, Weiss, and Hilgenfeld have recognised.

[120] The conjecture of Hitzig in the Zricher Monatsschr. 1856, p. 64: , is quite as unnecessary as it is grammatically clumsy.

[121] Which Linder also follows in the Stud. u. Krit. 1862, p. 558, arbitrarily enough supplying a fiet .

[122] Which does not exhibit a distinction between Scripture and fulfilment, as Weizscker judges, but the harmony of the two. Weizscker is also mistaken in his extending the question from to . Accordingly it is assumed to have the meaning, that the Messiah’s suffering, according to the prevailing view, is not treated of.

[123] Holtzmann thinks that in the question and answer Mark lays the stress upon the resurrection of the dead , while Matthew emphasizes the appearance of Elias . But in Mark too the disciples ask no question whatever about the rising from the dead, but only have their difficulties about it among themselves .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

4. The Transfiguration. Mar 9:2-13

(Parallels: Mat 17:1-13; Luk 9:28-36)

2And 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. 3And his raiment became shining, exceeding white as snow; 1 so as no fuller on earth can white them. 4And there appeared unto them Elias with Moses: and they were talking with Jesus. 5And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles [tents]; one for thee, and one for Moses, and one for Elias. 6For he wist not what to say: 2 for they were sore afraid. 7And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 8And suddenly, when they had looked round about, they saw no man any more, save 3 Jesus only with themselves. 9And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 10And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. 11And they asked him, saying, Why say the scribes that Elias must first come? 12And he answered 4 and told them, Elias verily cometh first, and restoreth all things [in the baptism of the people for the Messiah, and of the Messiah for the people]; and how it is written of the Son of man, that he must suffer many things, and be set at nought. 5 13But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

EXEGETICAL AND CRITICAL

See on the parallel passages of Matthew and Luke.This narrative stands in a definite historical connection with what precedes (Mar 9:1); as it does also in the accounts of Matthew and Luke. In regard to the locality, we may refer to our notes upon the scene in Matthew. The Tabor tradition is sufficiently accounted for by the manifestation of Christ upon the mountain in Galilee, Matthew 28. In describing the effect of the transfiguration, Mark uses the strongest illustrations (white as snow, etc., as no fuller, etc.). He, in common with Luke, records that Peter knew not what he was saying, or what he wanted to say. But he alone has the sudden vanishing of the heavenly visitors, and the inquiring look around on the part of the disciples. He joins Matthew in communicating the Lords dealing with the disciples on coming down from the mountain. But he alone observes that the disciples questioned among themselves what the rising from the dead should mean. On the other hand, he omits, what Luke mentions, that Moses and Elias ( ) conversed with Jesus concerning His decease in Jerusalem. So only Luke has the delicate notices of the slumbrous and yet wakeful condition of the beholding disciples; while Matthew, on his part, alone applies the Lords word concerning the Elias who had already appeared, to John the Baptist. Mark narrates the history of the transfiguration in his own characteristic manner, exhibiting its main traits in vivid and living touches.

Mar 9:2. After six days.See on Matthew.

Mar 9:3. No fuller on earth.The white glitter was supernatural. Gerlach: In ancient times they wore but few colored garments. The fullers business was to wash what was soiled, and to make it clean and glistening. Starke: They used in the East to make linen garments so beautiful that they glittered with whiteness; but such as these the Lords garments now outshone. The white color was that which the Romans called candorem, and which was so clear and so deep as to glisten splendidly. Materials prepared of such linen or other materials were, among the Jews, appropriated to priests and kings. Such garments also were in high estimation among other people, especially among the Romans. They were worn only by the highest personages, who were by such garments distinguished from those below them; hence, when they were seeking high offices of state, they distinguished themselves by such clothing, and were called candidati. And since among the Romans the glittering white upon their garments was refined to the highest lustre by art, and the Jews had been long in the habit of endeavoring to imitate it, we can understand the phrase, That no fuller on earth could so whiten them. That Solomons magnificence was white, has been gathered from the fact that his array was likened to the lilies of the field (Mat 6:28-29). What kind of glory was that of Herods royal apparel, spoken of in Act 12:21, is shown in Josephus, Antiq. xix. 7.

Mar 9:6. For he wist not what to say (or, he would say).His words were an utterance of immediate feeling, expressing a state of perfect complacency, after the manner of dreams, ecstasies, and visions, in figure,in figurative language which came to him he knew not whence.They were sore afraid.Matthew observes that after the sound was heard, they fell on their faces and were sore afraid. But there is no real difference. For their trepidation began naturally at the beginning, and continued increasing throughout. Matthew describes its climax; whilst Mark mentions the disciples fear only for the sake of explaining the words of Peter.

Mar 9:10. And they kept that saying with themselves.Luk 9:36. They concealed the fact which they had witnessed, after that command. Fritzsche: They obeyed the prohibition of Jesus. Meyer, on the contrary: They kept the words concerning the resurrection, and pondered them. The second, indeed, followed from the first. While they religiously kept their silence down to the day of His resurrection, they must have often asked when and how the bond of secrecy would be relaxed. Starke: It requires much effort to overcome the tendency in beginners to prate. The word shows it was not without trouble, and putting much restraint upon themselves, that the disciples kept this secret so long. The other disciples probably put questions, &c.The rising from the dead.That is, this express and particular resurrection from the dead which the Lord had predicted for Himself.

Mar 9:12. And restoreth all things.The way and manner in which Elias should do this (the idea is still indefinite, in the Present) is explained by what follows: And how is it written of the Son of Man?What holds good of Him, that He must suffer many things, holds good also of His forerunner. This introduces the subsequent thought: Elias is come already. The punctuation given above, according to which the note of interrogation stands after Son of Man (Lachmann, Meyer), gives a clearer and more emphatic idea than the customary position of the note of interrogation after be rejected. Instead of , one would in the latter case expect a particle of opposition; and the construction of Mar 9:13 should then have been different. Another construction is this: Elias cometh and restoreth all things. And how? It is written, &c.How it is written of the Son of Man.That is, his restoring all things proceeds, like the work of the Son of Man, through sufferings and death.That He must suffer many things.The is here especially striking. Meyer says, that it sets before us the design of the . We take the sentence as a breviloquence, referring to what precedesElias cometh first. And how is it written of the Son of Man, sc. that He cometh? In order that () He may suffer, &c.

Mar 9:13. As it is written of Him.That is, in regard to the persecution of the real Elias. See 1Ki 1:19. (Grotius, Meyer.) That the unworthy treatment of the prophets accords (Kuinoel), is proved by the previous verse, where from the impending sufferings of the Messiah the conclusion is drawn that Elias-John must also suffer.

DOCTRINAL AND ETHICAL

1. See on Matthew.

2. The transitory transformation of Christ a prelude of His abiding transformation. The transfiguration, as a transition into the second higher condition of human nature, was like the glorification. The transfiguration has the glorification for its result: the glorification is conditioned by the transfiguration. Into this condition the glorified Christ will raise His people also, 1 Corinthians 15. But the glorification is the consummated, internal, spiritual power and glory, exalted above the changed, creaturely life, and manifested as the perfected light of life.

3. According to the privately communicated opinion of a respected Romanist theologianpersonally unknown to methe transfiguration upon the mountain was a night-scene. This was Schleiermachers opinion also (see his Sermons on the Gospel of Mark). In favor of this supposition we may observe, 1. that the transfiguration of Jesus followed a solemn season of prayer; and we know that He commonly held: these solemn seasons of prayer in the night; 2. that Luke mentioned their having gone down from the mountain on the day after that event. The transfiguration, by being considered as a night-scene, evidently has a peculiarly mysterious light thrown upon it.

4. As on the baptism of Christ His personal divine-human consciousness came to full maturity, so was here consummated the consciousness of His perfected prophetic work of word and deed. The goal of His prophetic work, in the narrower sense, was already reached. As Jesus, regarded in Himself, apart from His connection with sinful humanity, as the personally perfected God-man, might at His baptism have ascended into heaven, if He had willed to sever His destiny from that of mankind, so He might, as Prophet of the New Testament word of revelation, with the consummated consciousness of having done His prophetic work, have made the Mount of Transfiguration the Mount of Ascension. [But if Christ had ascended to heaven from the Mount of Transfiguration, He would have falsified the very prophecies alluded to; for these included His Passion and Crucifixion.Ed.] The authority already referred to brings this out very excellently; and we also have alluded to it, in the Leben Jesu, ii. 908. In fact, this was the moment (when the cloud received Jesus, and separated Him from the disciples) to teach them that He had power to retain His life, and that it was only free love that made Him leave the fellowship of the heavenly beings, and go down with His disciples into the valley of death.

5. Moses and Elias conversed with the Lord, according to Luke, concerning His departure in Jerusalem. The unknown Romanist expositor just alluded to thinks that these men appeared to the Lord as representatives from the kingdom of the dead, that they might add their argument to ensure His voluntary determination to encounter the sufferings of death, and thus redeem those who were held in the realm of death, or generally complete His work of redemption. The gratuitous and unwarranted idea of the intercession of the saints for the dead will not prevent our doing justice to the penetration of this view. But there are two things to be noticed: 1. According to Luke, Moses and Elias appear to the Lord in glory (Mar 9:31), not as supplicating intercessors; 2. Christ had already much earlier preannounced His passion: His baptism itself was, in this relation, decisive in its force as a preintimation. But that the kingdom of the dead had some interest in the voluntary determination of Christ to go on His way of suffering, Ebrard has well shown, and remarks: In the transfiguration, Jesus had given the fathers of the ancient covenant the blessed intelligence of His perfect readiness to redeem them by His own death. Comp. my Leben Jesu, ii. 909.

6. Let us make three tabernacles.A significant Future is added: for he knew not what he would say (). The man in ecstasy (as in a dream) brings the feeling or the thought; but the figure or form of the thought is imparted to him according to the secret laws that rule the figurative perception and language of the visionary condition. Thus came the figure to Peter: build three tabernacles, one for Thee, etc., as an expression for his blessed feelings which he would utter.

HOMILETICAL AND PRACTICAL

See on Matthew. So also Luke.Between the confession and the transfiguration lies the week of temporal trials.The mountain of prayer is the mountain of transfiguration.The revelation of the life of Christ in His glorification here, a promise and sign for His people, 2 Corinthians 5.The Lords heavenly beauty.Christ at the turning-point of His deeds and sufferings; by festal remembrance and sacrificial consecration glorified.Consecration to the Lord changes man: 1. Internally: he is elevated into the spiritual world, and surrounded by blessed spirits. 2. Externally: he is renewed, adorned, transfigured.The only true adornment of men: divine life of the Spirit.Man upon the mountain: the first Sunday festival of the youthful Church of the Confession.The transfiguration a sign and symbol 1. of the Sunday, 2. of the Ascension, 3. of the new Paradise.The wish of Peter; or, the ideals of young Christians and the Lords training: 1. Ideals of young Christians: that of retaining their early experiences, that of entire separation from the world, life of contemplation. 2. The Lords guidance; further onward, deeper, higher.All else comes and goes: Jesus alone abides.Moses and Elias vanish from the disciples before His glory, and in the end they see Him alone.The law and the prophets are merged in the glory of the Gospel.The transfiguration of Christ upon the mountain: for Him, as for the three blest disciples, a preparation for Gethsemane.The transfiguration of Jesus: 1. As a single central point in His life; 2. in its earlier types and symbols (Enoch, Abraham, Moses, Elijah, earlier crises in the life of Jesus Himself); 3. in its significance for the future, pointing to the resurrection, the ascension, the great manifestation of Christ, the glorification of believers.The transfiguration of Christ the sure pledge of the renewing of the world, Rev. 20:21, and of that new state of glory wherein the word is fulfilled, Behold, I make all things new!The prophetic history of Christs life and suffering, the history of the life and suffering of His people.The Lord gives unasked to His disciples that sign from heaven which He had denied to the asking world.

Starke:Osiander:God strengthens the faith of His people before trials come, that they may be able to endure them.Bibl. Wirt.:He who would be conversant with heavenly things must tear away his soul from earth, and soar towards God.The heavenly glory is incomparable; greater and more excellent than all beauty and grace upon earth.Nova Bibl. Tub.:Moses and Elias still live: witnesses of eternity.Bibl. Wirt.:In Christ the law and the prophets attained their goal and fulfilment. Jesus is Lord of the dead and living; He has the keys of hell and of death, Rev 3:7; Psa 84:2-3; Psa 84:5.Lange:God lets His people have, even in this world, extraordinary glances and views; but they are only of short duration, because their longer enjoyment would not be tolerable and profitable.Osiander:Human nature cannot bear the glory of eternal life; therefore our bodies will be glorified.We must depend only and absolutely upon Jesus Christ.Quesnel:Jesus Christ had His Elias who announced Him in the world; He will have more of them yet in times to come and before His last appearance.One place of Scripture must not be opposed to another, but Scripture must be compared with Scripture.The ungodly accomplish, against their own will, the holy will of God: they by their persecution not only create happiness for the saints, but make their own misery.Marvel hot that faithful ministers of Christ are cast out as evil, for it was clearly enough predicted in the Scripture.Rieger: Probably the disciples would desire, on going down, that they might communicate this vision to others; but the prohibition of Jesus forbade. The same holds good of us in many instances now.Schleiermacher:And that also was a spiritual glorification of the Lord when the disciples were taught that they had nothing more to do either with the one or the other (Moses and Elias), neither with the letter of the law nor with revolutionizing zeal. (Yet Moses and Elias were not set aside by Christ; but they were lifted up and lost in Him as their fulfilment.)This spirit, which can only from within outwards renew our holy relation to God, and will spread abroad only through the energies of love the living knowledge of God among the children of men, will be to the end of time His glorification.

Brieger:To glorify and transfigure, means to make perfectly clear and transparent (but of men, and especially of Christ, it means to exhibit the creaturely life in its spiritual glory). The eternal destiny of man was glorification.Christ went on now to meet His sufferings. In order to obtain strength for the endurance of the extremest sorrows, He must hare a foretaste of the glory which awaited Him.But on account of His disciples too, it was needful that Christ should be glorified.Bauer:Peter would build tabernacles: for the heavenly beings who dwell above, skins and huts.

Footnotes:

[1]Mar 9:3.The is omitted by B., C., L., ., Tischendorf, probably on account of the strange comparison. [Meyer retains it, remarking that if it were an interpolation, it would be , in conformity with Mat 17:2.]

[2]Mar 9:6.Most Codd. (A., D., E., F., G., H., K., Euthymius, Theophylact, Meyer) ; other readings, (Elzevir, Fritzsche, Scholz, Lachmann), (B., C.*, L., ., Tischendorf).B., C., D., L., . have instead of .B., C., L., ., Lachmann, Tischendorf, Meyer read , with Luk 9:35.

[3]Mar 9:8.B., D., Lachmann read , instead of with Mat 17:8.

[4]Mar 9:12.Tischendorf and Meyer: instead of , after B., C., L., ., and Syriac, Coptic, Persian versions.

[5][There are different modes of punctuation. According to Lachmann and Meyer the version would be: And how is it written of the Son of man? that he must suffer, &c. According to another punctuation, followed by Hahn, the rendering would be: And how is it written concerning the Son of man, that he must suffer many things, and be set at nought.Ed.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(2) 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 raiment 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, and one for Elias. (6) For he wist not what to say: for they were sore afraid. (7) And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. (8) And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. (9) And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. (10) And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. (11) And they asked him, saying, Why say the scribes that Elias must first come? (12) And he answered and told them, Elias verily cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. (13) But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

There doth not seem to be any connection in what went before, with what is here said of this wonderful scene of CHRIST’s Transfiguration, since there was an interval of six days from the one to the other. But, no doubt, the glory must have been abundantly overwhelming. I presume not to enter into a description of what is not describable. In addition to what hath been offered in Mat 17:1 , etc. I would only beg the Reader further to remark with me, how frequently the LORD was pleased, both before his open manifestation, in substance of our flesh, and after he had publicly tabernacled among his people in human form, to make some special revelation of himself. Who that reads the frequent visits the LORD made to his Old Testament saints, sometimes in an human appearance, and sometimes in that of an angel, can doubt it. And what were all these, but as so many evidences how much he longed for the time of his accomplishing redemption to arrive? And what is it now, when by the influences of his blessed Spirit, he makes himself known to his people, as their Redeemer, Husband, and Surety; otherwise than he doth to the world? I beg the Reader not to overlook the special personal glory here manifested of CHRIST, as the GOD-Man Mediator. It was not the glory of the essential GODHEAD, which the SON of GOD possesseth in common with the FATHER and the HOLY GHOST; but it was the personal glory of the union of GOD-and-Man Mediator. And who shall describe this glory? No wonder the minds of the Apostles were overpowered, with the splendor of such a scene.

Though I cannot, because I dare not, attempt to enter far into the subject of CHRIST’s Transfiguration, being above the present unripe faculties of the human mind to reach; yet I venture to suggest to the Reader, some few improving reflections, which arise out of the same.

And, First: I would have the Reader observe from it, the tenderness of JESUS in preparing the minds of his few faithful followers, for the humiliation which was shortly to follow. Yet but a little while, and he whom they saw encircled in glory, with a light, which dazzled their view, and overwhelmed their senses, would be nailed to a cross and die, like one forsaken of GOD and man. By this manifestation, the LORD prepared them for the wonderful change. Reader! do not fail to make your improvement of it also. Hath Jesus manifested himself to you otherwise than he doeth to the world; never lose sight of it. Blend the Transfiguration and the Cross; and behold CHRIST in both.

Secondly. Learn, like the Apostles, to make those special and glorious views of Jesus, the ground work of assurance, against these seasons which may be dark and discouraging. Peter never lost sight of this scene, to his dying day. 2Pe 1:16-18 . And John makes his knowledge of Jesus, the argument of comforting the whole Church. 1Jn 1:1-3 .

Thirdly. Learn to consider this manifestation, of the glory of the GOD-Man in the Mount of Transfiguration, as a sample, of what shall be the glorified bodies of all the saints of GOD. If in JESUS dwelt all the fulness of the GODHEAD bodily, surely we may safely conclude, that our bodies, which are now the temple of the HOLY GHOST, shall become glorious in JESUS: for it is said, that he will change our vile bodies, that they may be fashioned like unto his glorious body according to the mighty working whereby he is able to subdue all things unto himself. Phi 3:20 .

Lastly, and above all. Let us never forget the preciousness and blessedness, of the testimony, given by JEHOVAH, in this transaction to the person, offices, and character of the LORD JESUS CHRIST. Oh! what a confirmation is this, to all the great purposes of salvation, in the infinite dignity, worth, and excellency, of our LORD Jesus CHRIST. LORD grant that JEHOVAH’s good pleasure, may be my good pleasure; GOD’s chosen, my chosen; GOD’s delight, my delight.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2 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.

Ver. 2. See Trapp on “ Mat 17:1 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 13. ] THE TRANSFIGURATION. Mat 17:1-13 .Luk 9:28-36Luk 9:28-36 . Here again, while Matt. and Mark’s accounts seem to have one and the same source , they have deflected from it, and additional particulars have found their way into our text. Luke’s account is from a different source . If we might conjecture, Peter has furnished the accounts in Matt. and Mark: this latter being retouched , perhaps by himself: while that of Luke may have had another origin. The additional particulars in our text are, the very graphic and noble description in Mar 9:3 , , and . Mark omits , Mat 17:5 .

Fuente: Henry Alford’s Greek Testament

2. ] The omission of an art. before serves to bind together the pair of brothers.

Fuente: Henry Alford’s Greek Testament

Mar 9:2-13 . The transfiguration (Mat 17:1-13 , Luk 9:28-36 ).

Fuente: The Expositors Greek Testament by Robertson

Mar 9:2 . with accusative of person = to lead, a usage unknown to the Greeks. So in Mt.; Lk. avoids the expression. , apart alone, a pleonasm, yet , in Mk. only, is not superfluous. It emphasises the , and expresses the passion for solitude. Strictly, it refers only to the three disciples as opposed to the nine, but it really reflects the feeling of Jesus, His desire to be alone with three select companions for a season.

Fuente: The Expositors Greek Testament by Robertson

Mark

THE TRANSFIGURATION

Mar 9:2 – Mar 9:13 .

All three Evangelists are careful to date the Transfiguration by a reference to the solemn new teaching at Caesarea, and Mark’s ‘six days’ plainly cover the same time as Luke’s ‘eight’-the former reckoning excluding in the count, and the latter including, the days on which the two incidents occurred. If we would understand the Transfiguration, then, we must look at it as the sequel to Jesus’ open announcement of His death. His seeking the seclusion of the hills, attended only by the innermost group of the faithful three, is a touching token of the strain to which that week had subjected Him. How Peter’s heart must have filled with thankfulness that, notwithstanding the stern rebuke, he was taken with the other two! There were three stages in the complex incident which we call the Transfiguration-the change in Jesus’ appearance, the colloquy with Moses and Elijah, and the voice from the cloud.

Luke, who has frequent references to Jesus’ prayers, tells us that the change in our Lord’s countenance and raiment took place ‘as He prayed’; and probably we are reverently following his lead if we think of Jesus’ prayer as, in some sense, the occasion of the glorious change. So far as we know, this was the only time when mortal eyes saw Him absorbed in communion with the Father. It was only ‘when He ceased praying’ in a certain place that ‘they came to Him’ asking to be taught to pray Luk 11:1; and in Gethsemane the disciples slept while He prayed beneath the olives quivering in the moonlight. It may be that what the three then saw did not occur then only. ‘In such an hour of high communion with’ His Father the elevated spirit may have more than ordinarily illuminated the pure body, and the pure body may have been more than ordinarily transparent. The brighter the light, fed by fragrant oil within an alabaster lamp, the more the alabaster will glow. Faint foreshadowings of the spirit’s power to light up the face with unearthly beauty of holiness are not unknown among us. It may be that the glory which always shone in the depths of His perfectly holy manhood rose, as it were, to the surface for that one time, a witness of what He really was, a prophecy of what humanity may become.

Did Jesus will His transfiguration, or did it come about without His volition, or perhaps even without His consciousness? Did it continue during all the time on the mountain, or did it pass when the second stage of the incident began? We cannot tell. Matthew and Mark both say that Jesus was transfigured ‘before’ the three, as if the making visible of the glory had special regard to them. It may be that Jesus, like Moses, ‘knew not that the skin of His face shone’; at all events, it was the second stage of the incident, the conversation with Elijah and Moses, that had a special message of strength for Him. The first and third stages were, apparently, intended for the three and for us all; and the first is a revelation, not only of the veiled glory that dwelt in Jesus, but of the beauty that may pass into a holy face, and of the possibilities of a bodily frame becoming a ‘spiritual body,’ the adequate organ and manifestation of a perfect spirit. Paul teaches the prophetic aspect of the Transfiguration when he says that Jesus ‘shall change the body of our humiliation that it may be fashioned like unto the body of His glory.’

Luke adds two very significant points to the accounts by Matthew and Mark-namely, the disciples’ sleep, and the subject on which Moses and Elijah talked with Jesus. Mark lays the main stress on the fact that the two great persons of the old economy, its founder and its restorer, the legislator and the chief of the prophets, came from the dim region to which one of them had passed in a chariot of fire, and stood by the transfigured Christ, as if witnessing to Him as the greater, to whom their ministries were subordinate, and in whom their teachings centred. Jesus is the goal of all previous revelation, mightier than the mightiest who are honoured by being His attendants. He is the Lord both of the dead and of the living, and the ‘spirits of just men made perfect’ bow before Him, and reverently watch His work on earth.

So much did that appearance proclaim to the mortal three, but their slumber showed that they were not principally concerned, and that the other three had things to speak which they were not fit to hear. The theme was the same which had been, a week before, spoken to them, and had doubtless been the subject of all Jesus’ teachings for these ‘six days.’ No doubt, their horror at the thought, and His necessary insistence on it, had brought Him to need strengthening. And these two came, as did the angel in Gethsemane, and, like him, in answer to Christ’s prayer, to bring the sought-for strength. How different it would be to speak to them ‘of the decease which He should accomplish at Jerusalem,’ from speaking to the reluctant, protesting Twelve! And how different to listen to them speaking of that miracle of divine love expressed in human death from the point of view of the ‘principalities and powers in heavenly places,’ as over against the remonstrances and misunderstandings with which He had been struggling for a whole week! The appearance of Moses and Elijah teaches us the relation of Jesus to all former revelation, the interest of the dwellers in heavenly light in the Cross, and the need which Jesus felt for strengthening to endure it.

Peter’s foolish words, half excused by his being scarcely awake, may be passed by with the one remark that it was like him to say something, though he did not know what to say, and that it would therefore have been wise to say nothing.

The third part of this incident, the appearance of the cloud and the voice from it, was for the disciples. Luke tells us that it was a ‘bright’ cloud, and yet it ‘overshadowed them.’ That sets us on the right track and indicates that we are to think of the cloud of glory, which was the visible token of the divine presence, the cloud which shone lambent between the cherubim, the cloud which at last ‘received Him out of their sight.’ Luke tells, too, that ‘they entered into it.’ Who entered? Moses and Elijah had previously ‘departed from Him.’ Jesus and the disciples remained, and we cannot suppose that the three could have passed into that solemn glory, if He had not led them in. In that sacred moment He was ‘the way,’ and keeping close to Him, mortal feet could pass into the glory which even a Moses had not been fit to behold. The spiritual significance of the incident seems to require the supposition that, led by Jesus, they entered the cloud. They were men, therefore they were afraid; Jesus was with them, therefore they stood within the circle of that light and lived.

The voice repeated the attestation of Jesus as the ‘beloved Son’ of the Father, which had been given at the baptism, but with the addition, ‘Hear Him,’ which shows that it was now meant for the disciples, not, as at the baptism, for Jesus Himself. While the command to listen to His voice as to the voice from the cloud is perfectly general, and lays all His words on us as all God’s words, it had special reference to the disciples, and that in regard to the new teaching which had so disturbed them-the teaching of the necessity for His death. ‘The offence of the Cross’ began with the first clear statement of it, and in the hearts that loved Him best and came most near to understanding Him. To fail in accepting His teaching that it ‘behoved the Son of Man to suffer,’ is to fail in accepting it in the most important matter. There are sounds in nature too low-pitched to be audible to untrained ears, and the message of the Cross is unheard unless the ears of the deaf are unstopped. If we do not hear Jesus when He speaks of His passion, we may almost as well not hear Him at all.

Moses and Elijah had vanished, having borne their last testimony to Jesus. Peter had wished to keep them beside Jesus, but that could not be. Their highest glory was to fade in His light. They came, they disappeared; He remained-and remains. ‘They saw no man any more, save Jesus only with themselves.’ So should it be for us in life. So may it be with us in death! ‘Hear Him,’ for all other voices are but for a time, and die into silence, but Jesus speaks for eternity, and ‘His words shall not pass away.’ When time is ended, and the world’s history is all gathered up into its final issue, His name shall stand out alone as Author and End of all.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Mar 9:2-8

2Six days later, Jesus took with Him Peter and James and John, and brought them up on a high mountain by themselves. And He was transfigured before them; 3and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. 4Elijah appeared to them along with Moses; and they were talking with Jesus. 5Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah.” 6For he did not know what to answer; for they became terrified. 7Then a cloud formed, overshadowing them, and a voice came out of the cloud, “This is My beloved Son, listen to Him!” 8All at once they looked around and saw no one with them anymore, except Jesus alone.

Mar 9:2 “six days” Luk 9:28 has “eight days.” Such a specific time designation is very unusual in Mark’s Gospel.

“Peter and James and John” This is the inner circle of disciples who were always present at major events (cf. Mar 5:37). This event was as much for them as for Jesus.

“on a high mountain” Tradition (i.e., the non-canonical Gospel of Hebrews) says it was Mt. Tabor, but probably it was one of the foothills of Mt. Hermon.

One wonders if this experience was a typological way of mirroring Moses’ Mt. Sinai experience.

1. a high mountain

2. the cloud

3. faces glorified (Exo 34:29)

4. a six-day period (cf. Exo 24:16)

This Exodus motif (i.e., Jesus as the new Moses, giving the new covenant, bringing His people out of the slavery of sin) is a recurrent allusion in Mark. In Luke’s Gospel, it says Jesus, Moses, and Elijah discussed Jesus’ exodus.

“by themselves” Luk 9:28 states the purpose as “to pray.” Jesus wanted to get away from the crowds to teach the disciples privately. In this instance it was this inner circle of leadership.

“He was transfigured before them” This is an aorist passive indicative of a compound term meta (i.e., after) and morpho (i.e., form), with the resulting meaning of “to change one’s appearance.” We get the English term “metamorphosis” from this Greek term. Jesus’ radiant pre-existent glory shows through His fleshly body. The radiance of His true divine self was visible to these disciples (cf. 2Pe 1:16-18). The term morph (cf. Php 2:6-7) denotes the unchanging essence of something or someone (the opposite of schma, cf. Php 2:8, the changing outward form).

This same transformation is possible for His followers (cf. Rom 12:2; 2Co 3:18). In a sense this refers to the restoration of the divine image in mankind, damaged in the Fall of Genesis 3. Jesus enables us to become truly human, truly Christlike.

Mar 9:3

NASB”His garments became radiant and exceedingly white”

NKJV”His clothes became shining, exceedingly white”

NRSV”his clothes became dazzling white”

TEV”his clothes became shining white”

NJB”his clothes became brilliantly white”

Mat 17:2 adds that “His face shone like the Sun.” This is surely an aspect of Jesus’ glory, which often has a brightness component (cf. fuller notes at Mar 8:38).

NASB, NKJV”no launderer on earth can whiten them”

NRSV”such as no one on earth could bleach them”

TEV”whiter than anyone in the world could wash them”

NJB”whiter than any earthly bleacher could make them”

This refers to a worker who cleaned cloth.

It is in verses such as this that history books are so helpful. Let me mention several that have helped me understand Ancient Near Eastern culture.

1. Roland de Vaux, Ancient Israel, two vols.

2. Fred H. Wright, Manners and Customs of Bible Lands

3. James M. Freeman, Manners and Customs of the Bible

4. Jack Finegan, Light From the Ancient Past, two vols.

5. James S. Jeffers, The Greco-Roman World of the New Testament Era

6. K. A. Kitchen, Ancient Orient and the Old Testament

7. Edwin M. Yamauchi, The Stones and the Scriptures

Mar 9:4 “Elijah. . .Moses. . .Jesus” This shows God’s continuing revelation. Notice they apparently already had their resurrection bodies, which is surprising in light of 1Th 4:13-18. These were two major figures in the Old Testament who had an eschatological prophetic aspect (i.e., Elijah before the Messiah and Moses, a Prophet like Jesus).

“appeared” This term is used of angelic appearances in Luk 1:11; Luk 22:43, and of Jesus in Luk 24:34.

“they were talking with Jesus” This is a periphrastic imperfect, which implies a long conversation. Luk 9:31 says they were discussing Jesus’ departure (i.e., exodus) from Jerusalem. There is an amazing corollary between this passage and Exo 24:12-18.

1. the time element of “six days” (Mar 9:2)

2. the place, “on a high mountain” (Mar 9:2)

3. the presence of a cloud and God’s speaking from it (Mar 9:7 )

4. the mention of glory on Moses’ face and here Jesus’ face (Luk 9:29; Exo 34:29-30)

Mar 9:5 “Peter said to Jesus” Luk 9:32 says the three disciples were asleep after a long day and a hard climb and Peter woke up just in time to see Elijah and Moses departing.

“‘Rabbi'” The Matthew parallel has “Lord” and the Luke parallel has “Master.”

“it is good for us to be here” What an awesome spiritual and physical experience this must have been; what a confirmation of the person of Jesus as the promised OT Messiah.

“tabernacles” This would have been a structure similar to the temporary thatch huts used during the Festival of Booths. The implication of Peter’s statement was that if the glorified OT visitors would stay a while, they could stay a while longer, too!

Mar 9:6 Whenever Peter did not know what to do, he talked!

Mar 9:7 “cloud” This was the symbol of YHWH’s presence in the exodus (cf. Exodus 13-14). The rabbis called this “the Shekinah cloud of Glory,” meaning YHWH dwelt visibly and permanently with Israel.

“overshadowing them” This term reflects the OT sense of the special cloud of YHWH’s presence providing shade (i.e., protection) and guidance to the people of God during the Wilderness Wandering period (i.e., 38 years). This cloud reappears three times related to Jesus.

1. at His conception Mary is overshadowed by the Spirit (cf. Luk 1:35)

2. at His baptism Jesus is addressed by a voice from heaven (the cloud itself is not specifically mentioned, cf. Mat 3:17)

3. at the Transfiguration a voice is heard (cf. Mat 17:5; Luk 9:34)

This term is used two other times in the NT, once in relation to Peter’s shadow falling on people and resulting in their healing (cf. Act 5:15) and a compound form of the term in Heb 9:5, referring to the Cherubim overshadowing the Mercy Seat on the Ark of the covenant.

“a voice” This is either (1) related to YHWH speaking out of the cloud in the wilderness or (2) a Bath Kol (i.e., a voice from heaven), which was God’s way of revealing YHWH’s will during the intertestamental period when there was no prophet (cf. Mar 1:11).

“My beloved Son” The term “son” in this OT phrase was used for (1) Israel as a whole; (2) the Israeli King as YHWH’s representative; and (3) the promised, coming Messiah (cf. Psa 2:7). This is the second time that the Father has addressed the Son in this special way, by this special title (cf. Mat 3:17; Mat 17:5). See fuller note at Mar 1:11 and Special Topic at Mar 3:11.

“listen to Him” This is a present active imperative, which reflects the prophecy of Deu 18:15. The Father’s ultimate revelation is to be acknowledged and obeyed (cf. Luk 6:46).

Mar 9:8 This verse implies either that (1) this experience was a vision or (2) a rapid change back to the visible realm occurred.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

after. Greek. meta. App-104. Exclusive reckoning. Compare Luk 9:2 (inclusive).

Jesus. See App-98.

into. Greek. cis. App-104.

transfigured = transformed. Greek. metmeoiphoa. To change the form or appearance. Occurs only here, Mat 17:2; Rom 12:2; and 2Co 3:18. Contrast metaschematizo, to transfigure, change the figure, shape, mien, &c. (1Co 4:6. 2Co 11:13, 2Co 11:14, 2Co 11:16. Php 1:3, Php 1:21). See App-149.

Fuente: Companion Bible Notes, Appendices and Graphics

2-13.] THE TRANSFIGURATION. Mat 17:1-13. Luk 9:28-36. Here again, while Matt. and Marks accounts seem to have one and the same source, they have deflected from it, and additional particulars have found their way into our text. Lukes account is from a different source. If we might conjecture, Peter has furnished the accounts in Matt. and Mark:-this latter being retouched,-perhaps by himself: while that of Luke may have had another origin. The additional particulars in our text are,-the very graphic and noble description in Mar 9:3, , and . Mark omits , Mat 17:5.

Fuente: The Greek Testament

Mar 9:2-7. 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. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. 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. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him.

You and I have sometimes wished that we could see Christ in his earthly glory. We need not however wish it; for, if such a sight were permitted to us, in all probability we should be more full of fear than of joy. These three men, the elect out of the elect, the very choicest of the apostles, yet had little delight in what they saw at the time, for the glory was too bright for their overwhelmed natures.

At the too transporting sight,

Darkness rushes oer my sight.

We had better wait awhile until these eyes shall have been cleansed, and our whole fabric shall be fit for such a weight of glory as the sight of our exalted Lord will be.

Mar 9:8. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

Unhappy, indeed, would they have been if they had looked about and seen none but Moses, for poor comfort could Moses bring. Or if, looking around, they had seen none but Elias, for the stern prophet of fire would have been but a poor consolation to them in their life struggles. But Moses may go, and Elijah may go. Lawgiver and prophet may vanish so long as Jesus Christ remains, it is enough. Jesus only is enough for all our wants, for all our desires.

Mar 9:9-10. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

For they did not understand the Masters words not even these apostles for the Spirit of God was not yet fully given. Happy indeed is he upon whom the spirit of God resteth, and in whom he dwells, for as John says Ye have an anointing from the Holy One, and know all things, and these men without that measure of anointing did not know at that time even such a simple word as this that the Son of man should rise again from the dead. Brethren, we must be taught of the Holy Spirit, or we shall never know anything profoundly. We might go to school to Christ himself now, mark this word we might go to school to Christ himself and yet learn nothing until the Holy Ghost should come upon us to write the truth upon our heart which Christ has spoken to the ear. Oh, if ye lack wisdom, ask of God, and he will give you of his Spirit.

Mar 9:11-13. And they asked him, saying, Why say the scribes that Elias must first come? And he answered and told them, Elias verily cometh first, and restoreth all things, and how it is written of the Son of man, that he must suffer many things, and be set at naught. But I say unto you, That Elias is indeed come,

John the Baptist was he.

Mar 9:13. And they have done unto him whatsoever they listed, as it is written of him.

It is rather singular that the disciples should begin to ask about the scribes, for this was, as it were, a sort of warning note for a battle into which they were about to plunge. They talked about the scribes, but the scribes were down below in conflict with the rest of the apostolic brotherhood, and now, while they are talking about them, they find themselves immediately in their presence.

Mar 9:14-15. And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him.

The probability is that the face of Jesus Christ was shining like the face of Moses when he came down from the mount, and the people were amazed though not with that same amazement which seized upon Israel when they saw the face of Moses, for Moses had to cover his face with a veil. But they ran to him and saluted him. The glory of Christ attracts, whereas the glory of Moses repels. The glory of the law is terrible, but the glory of the Gospel is cheering and attractive.

Mar 9:16. And he asked the scribes, What question ye with them?

Like some great commander stepping into the field when his under followers are being beaten, he comes right to the front and charges the foe boldly. Christ said, What question ye with them? as much as to say, Why did ye not wait a bit and ask me. I could have answered you if they can not.

Mar 9:17-18. And one the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away:

A case of dreadful epilepsy accompanied with satanic possession.

Mar 9:18-19. And I spake to thy disciples that they should cast him out; and they could not. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me.

That is a grand piece of advice, and a blessed word of permit Bring him unto me. There is no case so bad but, if you bring it to Jesus, he can meet it. Bring him unto me. Now, good woman, bring your daughters case to Christ tonight in prayer while you are sitting in the pew. Now, come, brother, bring the case of your son who seems utterly to be abandoned to vice. Bring the case before Christ tonight. Bring him unto me. Oh, who would not bring his friend his wife? Who would not bring her husband or her child unto Jesus Christ? Bring him unto me.

Mar 9:20. And they brought him unto him:

Some came to help the father, probably the bringing of the young man was too much an effort for one alone. They brought him unto him. Two or three of you with united prayer can do what, peradventure, one mans prayer would not. Come, help one another. Bear ye one anothers burdens in prayer. I would suggest that, if one of you should have an ungodly son who causes you trouble, you should communicate with some few of your brethren and sisters in Christ, and say, Let us conjointly make this case a matter of prayer till God hears us. And then you must take up a case of theirs, you know, turn and turn about, and see whether God does not in answer to prayer bless one after another that you thus bring to Christ. I know what the result will be, if it be honestly tried in simple confidence in the power of Jesus.

Mar 9:20-21. And when he saw him, straightway the spirit tare him, and he fell on the ground, and wallowed foaming. And he asked his father, how long is it ago since this came unto him? And he said, of a child.

A terrible case.

Fuente: Spurgeon’s Verse Expositions of the Bible

Mar 9:2. , apart) In antithesis to the people [Mar 8:34].-, alone) In antithesis to the nine remaining disciples.

Fuente: Gnomon of the New Testament

Mar 9:2-10

6. THE TRANSFIGURATION

Mar 9:2-10

(Mat 17:1-13; Luk 9:28-36.)

Verily I say unto you, There are some here of them that stand by, who shall in no wise taste of death, till they see the kingdom of God come with power.–“Some,” not all, were to live to see the kingdom come. Judas hanged himself before it came. He is the only one of the twelve that did not live to see this prediction fulfilled. The kingdom and power had not come at this time. Both were yet to come. The kingdom was to come with the power. The power was to come with the Spirit. (Act 1:8.) The Spirit came on the first Pentecost after the resurrection of Christ. (Act 2:1-4.) As the kingdom was to come with the power, and as the power was to come with the Spirit, and since the Spirit and power came on Pentecost, therefore, the kingdom came on that day.

We now come to one of the most sublime scenes of all sacred history–the transfiguration.

2 And after six days–[This was six days after Peter had confessed that Jesus is the Christ, the Son of the living God, in Cesarea Philippi, with the incidents following it. Luke says, “About eight days,” counting both the day on which the confession was made and this on which the transfiguration took place. Matthew and Mark count the intervening days.]

Jesus taketh with him Peter, and James, and John,–[Jesus takes with him, as he did on other occasions, the three favored disciples. Jesus had these three with him when he raised the daughter of Jairus, and a few months later they were with him in the Garden of Gethsemane. Paul (Gal 2:9), speaking of his visit to Jerusalem, called them “pillars.” This does not indicate favoritism; but they were active, prompt; and he accorded to each the position to which his fidelity and activity entitled him.]

and bringeth them up into a high mountain apart by themselves:–This mountain upon whose heights he led them was on the road from Cesarea Philippi toward Jerusalem. Some think it was Mount Hermon or some of its projections others, Mount Tabor. The former is the more probable one.] No one knows for certain what mountain the transfiguration was on. “Apart by themselves” means apart from the other disciples.

and he was transfigured before them;–[“Transfigured” means changed in form and appearance. When Jesus came to the earth, he changed his glorious appearance for one in the flesh. The inhabitants of the heavenly region wear an appearance of surpassing glory. The face of Moses when he came down from the mountain after he had been forty days with God shone with such glory that the children of Israel could not look upon it. So he put a veil over it while he talked with them. (Exo 34:29-34.) This was a reflected glory. When Jesus appeared to Saul on the way to Damascus, a light above the brightness of the midday sun shone round about him; so Saul was smitten with blindness. This appearance of Jesus on the mount is supposed to represent him in his glorified, or spiritual, state. Man, in the flesh, could not take in the transcendent glory of his appearance. It was a light so brilliant that it would have blinded men. When he came to earth, he veiled his glory under the flesh of humanity, so he could sympathize with man and man could approach him;now he comes on this occasion to show to his chosen disciples his true, spiritual appearance. Jesus was the “effulgence of his [God’s] glory, and the very image of his substance.” (Heb 1:3.) In him dwelt all the fullness of the Godhead bodily. This glory shone forth in his countenance. It was as bright as the sun; so to look upon it with our fleshly eyes was to be smitten with blindness.]

3 and his garments became glistering, exceeding white, so as no fuller on earth can whiten them.–[His raiment was as white as the light. The brilliance from his body flowed through the raiment and it was as white as the light. “So as no fuller on earth can whiten them” means nothing on earth can surpass it or add to its whiteness. This was a picture and a promise to the true follower of Jesus of what he shall become in the future state. “Who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself.” (Php 3:21.) “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1Jn 3:2.) Luke (9:29) says as he “was praying” he was transfigured into his glorious state. The blessing came in prayer.] From these and other circumstances it seems plain that in heaven in glorified bodies Christians will preserve their identity.

4 And there appeared unto them Elijah with Moses: and they were talking with Jesus.–[The two who appeared with him from the spirit land were Moses, the giver of the law, the type of Christ, and Elijah, or Elias, as he was called in Greek, the greatest of all the prophets of the Old Testament times. Moses died “in the land of Moab over against Bethpeor: but no man knoweth of his sepulchre unto this day.” (Deu 34:6.) Elijah did not die, but ascended into heaven in a chariot of fire; was translated, that he did not see death. (2 Kings 3 11.) They were in the state of the dead; were not yet raised, since Jesus was the firstborn from the dead. He had not yet died. They were in the spirit form. Many think that this occurred that Moses the lawgiver of the Old Testament, and Elijah, the greatest of the prophets in the dispensation that was ended because of transgression, and was the schoolmaster to bring the Jews to Christ, should give their testimony to Jesus. Luke says they “appeared in glory.” The same halo of glory and of light that shone from Jesus glowed from the faces of Moses and Elijah. His decease, which was to occur at Jerusalem, to which he had now turned his face for the last final journey, was the subject of their conference. They likely came to encourage and strengthen him for the trials and sufferings that he must undergo. With his death the dispensation of which Moses was the lawgiver and mediator, and of which Elijah was the most prominent prophet and restorer, would end. Blotting “out the bond written in ordinances that was against us, which was contrary to us: and he hath taken it out of the way, nailing it to the cross.” (Col 2:14.) The law of Moses was fulfilled in Christ. “It was added because of transgressions, till the seed should come to whom the promise hath been made. . . . So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. But now that faith is come, we are no longer under a tutor.” (Gal 3:19-25.) The time was nigh when this dispensation preparatory to the coming of the kingdom must be done away, and when this kingdom, which shall never be destroyed, but shall stand forever, was to be opened to man. This conference with Moses and Elias on the mount in the presence of the three apostles was concerning the death of Jesus that would usher in this kingdom that would never be destroyed. Luke says Peter and they that were with him were heavy with sleep. They had come up to the mount, had been up all night. The conference was toward day, and they were heavy with sleep; but they awakened and saw his glory and the two men that were with him. How the apostles knew who they were we are not told. Jesus probably informed them. Only the leading facts are told.]

5 And Peter answereth and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Eli jah.–A tabernacle is a tent or something to protect people from the heat of the sun and the weather. It was a temporary fixture, not permanent. Peter was rejoiced at the vision and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there.

6 For he knew not what to answer; for they became sore afraid.–[Luke says, as they (Moses and Elijah) were departing from them, Peter said: “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 Elijah.” This seems to have been spoken as if to stay their departing visitants. Luke says he said it, “not knowing what he said.” It seems from all the accounts that they reached the mountain tired and wearied, and during the prayers of Jesus, as afterwards in Gethsemane, they fell asleep; and when they awoke and saw the glory of Jesus and of the two men who stood with them, they were struck with awe and wonder. As Moses and Elijah started to leave, Peter made this proposition. He was so perturbed he hardly knew what he said, or it may mean he did not understand the things he proposed were ill suited to the wants of these persons now in the spirit state.]

7 And there came a cloud overshadowing them:–Matthew (Mat 17:5) says: “A bright cloud.” It is probable the cloud was similar to the one that attended the Israelites through the wilderness, a pillar of fire by night and a cloud by day. This was during the night. Luke (Luk 9:37) says: “And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him.” This would indicate that they spent the night on the mount. It was probably one of the allnight seasons of prayer to God which Jesus was given to holding. This cloud, the representative of the divine glory and presence, came down upon them; so they entered into it, and the apostles feared, as they were enveloped in the bright cloud. He was veiled from human sight by the cloud. No eye could behold him and live. “He made darkness havilious around about him, dark waters and thick clouds of the skies. Through the brightness before him were coals of fire kindled.”]

and there came a voice out of the cloud, This is my beloved Son: hear ye him.–[Out of this cloud came the voice of God, as it did from the cleft heavens at his baptism, and declared “This is my beloved Son, in whom I am well pleased.” It now adds: “Hear ye him.” Then he was declared to be the Son of the living God now the command is added: “Hear ye him.” This is the command of God to man to hear Jesus. It is equivalent to the declaration that whosoever hears Jesus hears God who sent him. To hear Jesus or his apostles is to hear God.] “Hear ye him” is the chief significance of the whole affair. They had heard Moses (the law) and Elijah (the prophet) now they must hear Christ. Jesus is the prophet and the lawgiver now. He is the one who speaks from heaven, and the mediator of the new covenant. (Heb 12:22-25.)

8 And suddenly looking round about, they saw no one any more, save Jesus only with themselves.–[The cloud had passed away, and carried these visitors from the spirit land back to their abodes; and Jesus was left alone.] Moses and Elijah were gone. They had abdicated in his favor. Henceforth there is to be but one authoritative teacher and lawgiver. The prescriptions of Moses and Elijah are to be no more binding except as they may be endorsed or reenacted by him. Fifteen hundred years before, Moses had told of a prophet to come, to whom they must especially hearken. Now he has come, and his exclusive authority is proclaimed, “Hear ye him,” and him alone, for everything depends upon it.

9 And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead.–Luke (Luk 9:36) says: “And they held their peace, and told no man in those days any of the things which they had seen.” Peter delighted to refer to it. It made a lasting impression upon him, and he understood its import. “For we did not follow cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. For he received from God the Father honor and glory, when there was born such a voice to him by the Majestic Glory, This is my beloved Son, in whom I am well pleased:and this voice we ourselves heard borne out of heaven, when we were with him in the holy mount. And we have the word of prophecy made more sure; whereunto ye do well that ye take heed, as unto a lamp shining in a dark place, until the day dawn, and the daystar arise in your hearts.” (2Pe 1:16-19.) “The word of prophecy” was always true and sure, but God’s voice here pointed Jesus out more specially and directly as the antitype of Moses and the Son of God in fulfillment of all prophecy.

10 And they kept the saying, questioning among themselves what the rising again from the dead should mean.–[It was likely morning when they came down from the mountain. As they came down Jesus told them to tell no man of the vision, what ye have seen, until the Son of man is risen from the dead. “They kept the saying, questioning among themselves what the rising again from the dead should mean.” It seems to us singular that, when Jesus so frequently and so clearly told he must be crucified and rise again, they did not understand it. He had told it six days previous to this, when Peter reproved him, and was told to get behind him. (Mat 16:23.) Now he tells it again. They cannot take it in or understand what he means. They kept these matters among themselves, talking one with another, as to what he meant by this language. This vision seems to have been to give them now a vision of the future glory. They could not now understand or take in its meaning; but after his resurrection, they remembered it, understood it, and it made the prophecies concerning Jesus more sure to them, and gave an illustration of the appearance of the Son of God in the glorified body; so that we may have a clearer idea of what we shall be when we see him as he is, and are thereby transformed into the likeness of the Son of God.]

Fuente: Old and New Testaments Restoration Commentary

Rapture and Service

Mar 9:2-29

The Apostles had been gladdened by the promise of the coming Kingdom. The transfiguring light that shone from our Lords face differed from the shining of Moses face. With Moses the light was from without, and faded; but with Christ the light shone from within. Surely at that moment He might have stepped back into heaven by the open door, through which the representatives of the Law and the prophets had come; but He turned His back on the joy of the Fathers home, and set His face to endure the cross, that He might become, not the example only, but the Redeemer of men. What a contrast between that scene on Hermons slopes, where the glory of Jesus was brighter than the glistening snows about Him, and that below, where the demoniac child writhed in pain! Raphael does well to group these two incidents in one picture, for we are shown here that the duty of the Church is not to build tabernacles on the mount of vision, but to take her way into the haunts of crime and misery and cope with the power of Satan. Faith is the channel through which the divine power passes. Its quantity is of less importance than its quality. It may be minute as a mustard seed, but, like it, must contain the principle of life.

Fuente: F.B. Meyer’s Through the Bible Commentary

James

(See Scofield “Mat 4:21”)

Fuente: Scofield Reference Bible Notes

after: Mat 17:11-13, Luk 9:28-36

Peter: Mar 5:37, Mar 14:33, 2Co 13:1

an high: Exo 24:13, 1Ki 18:42, 1Ki 18:33, Mat 14:13, Luk 6:12

transfigured: Mar 16:12, Exo 34:29-35, Isa 33:17, Isa 53:2, Mat 17:2, Luk 9:29, Joh 1:14, Rom 12:2, 2Co 3:7-10, Phi 2:6-8, Phi 3:21, 2Pe 1:16-18, Rev 1:13-17, Rev 20:11

Reciprocal: Mar 1:19 – James Mar 3:17 – James Mar 9:15 – were Mar 10:35 – James Mar 13:3 – Peter Luk 6:14 – James Act 1:13 – Peter Phi 2:8 – in

Fuente: The Treasury of Scripture Knowledge

TRANSFIGURED!

He was transfigured before them.

Mar 9:2

We will gaze for a brief while upon the luminous and glorious aspect of Christs body in the moment of His Transfiguration.

I. The unveiling of Christs Divinity.We will see first of all the revelation, the unveiling of His Divinity. The flesh of our Blessed Lord was as a veil drawn over His Divine nature. It half concealed and half revealed what lay beneath, but it is difficult to read the Gospels and not to become aware that ever and again the Divinity flashed forth from beneath the bonds which held it.

II. The foreshadowing of resurrection.It is also the foreshadowing of our resurrection. The Christian Church teaches Jesus Christ, being dead, came to life. It teaches also that, being buried, He rose from the grave; and it leads us to hope that as we shall live after our death, so shall our poor bodies be raised by His power into the likeness of His body. The Scripture speaks of two bodies, or more strictly two aspects of the same body. There is the body of our humiliation, and there is the body of Christs glory, the same body only etherealised, transfigured, and glorified. Does anybody ask what will be the likeness of our body at its resurrection? Look at the text: He was transfigured before them.

III. The essential majesty of sorrow.Lastly, the Transfiguration of our Lord Jesus Christ reveals the essential majesty of sorrow. It might have been thought that, if the representative of the law and the representative of prophecy were summoned from the dead to meet the Lord, there were many topics upon which they and He might have conversed together. What a conversation might that have been, like none that ever took place upon earth! But it is told that they spake of His decease, His exodus, which He should accomplish at Jerusalem. The Transfiguration has been called the dividing line in the life of Jesus Christ. From that mountain He descended with painful steps into the valley of the dark shadow. But was He not more royal upon Calvary than upon Hermon?

Bishop Welldon.

Illustrations

(1) There are incidents in the Divine story which cannot be satisfactorily explained except by supposing that it was the Divinity bursting forth which compelled the immediate result. It was so in the instant obedience which the first followers of our Lord rendered to His summons, Follow Me. It was so in the amazement with which the disciples beheld Him as He was going up to Jerusalem to suffer, and it was so in the garden of Gethsemane when, at the words I am He, the enemies, the soldiers who had been sent to arrest Him, went backwards and fell to the ground.

(2) The great painter who depicted the scene of the Transfiguration has conceived our Lord as being caught upwards from the mountain as it were heavenwards, and drawing to Himself the law-giver and the prophet who appeared with Him in glory. Such, perchance, will be our bodies at the resurrection. There is a natural body, says St. Paul, and there is a spiritual body. As we have borne the image of the earthy, we shall also bear the image of the heavenly.

(3) He Who suffered for us men and for our salvation, He alone is potent to assuage all the anguishes of this mortal life. Jesus, it is said in the story of the Transfiguration, was left alone. He is alone still. There are many teachers in the world, but there is only one Saviour. It is to Him, and to Him alone, that the world must look for all that makes life worth living. It is in turning to Him, in leaning upon His Divine support, so, and so only, that we are made strong to overcome in the evil day.

(SECOND OUTLINE)

THE HEAVENLY VISION

I. Days of prayer and days of vision.The Transfiguration took place as our Lord was praying (Luk 9:29). The Lord Jesus Christ was the most prayerful Man that ever lived. He had special places for prayer: the Temple, the synagogue, a mountain, the garden of Gethsemane (Joh 18:2). Several times in Mark we are told He went away for communion with God. He is the great Teacher of prayer; He is Master of the art of prayer. Certainly days of prayer are days of vision. If you want to see heavenly visions, you will see them best on your knees.

II. Transfigured in the night.It is worth while remarking, too, that the Transfiguration was in the night. The topic of conversation was the Cross (Luk 9:31). The entire conception of Christ in the Bible is sacrificial. He is the Lamb of sacrificethe sin offering. This is the central truth of both Testaments.

III. A foregleam.The Transfiguration was a foregleam of what the appearance of Christ will be when He comes again. Archbishop Anselm beautifully said: If the contemplation of Christs glorified Manhood so filled the Apostle with joy, that he was unwilling to be sundered from it, how shall it fare with them who attain to the contemplation of His glorious Godhead?

IV. After the vision.At last the vision faded, the heavenly visitors returned home, and Jesus only was left. He abides for ever. On the next day as they went on their journey down the hill Jesus went with them. And if we believe in Him He will go with us every day.

Rev. F. Harper.

Illustration

Lord, it is good for us to be

Entranced, enwrapped, alone with Thee,

Watching the glistening raiment glow

Whiter than Hermons whitest snow,

The human lineaments that shine

Irradiant with a light Divine;

Till we, too, change from grace to grace,

Gazing on that transfigured Face.

(THIRD OUTLINE)

THE WAY TO THE MOUNT

How shall we get on to the mount? how obtain these glorious views of Christ? Be guided by the circumstances before us. It comes

I. By abiding with Christ.

II. By free communion with Christ.

III. By increasing devotion to Christ.

The excellence of a great picture, or book, or character does not always appear at first. So we must have some good knowledge of Christ, some acquaintance with Him. Let there be an earnest study of the Gospel. Be not impatient. See how freely these three talked with Christ. There must not only be thought about Christ, but free talk with Him.

Fuente: Church Pulpit Commentary

Chapter 16.

The Transfiguration: The Transfigured

“And after six days Jesus taketh with Him Peter, and James, and John, and leadeth them up into a high mountain apart by themselves: and He was transfigured before them. And His raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. 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. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is My beloved Son: hear Him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.”-Mar 9:2-8.

A Miracle Unique.

The great event that took place on one of the slopes of Mount Hermon is, of course, to be regarded as a miraculous, supernatural occurrence. But it differs from every other miracle the Gospels record for us. And the difference is this-in every other miracle Christ is the Giver of grace; in this He is the Receiver of glory. The reason for every other miracle is obvious and plain. Our Lord Himself announced that He was come to preach good tidings to the poor, to proclaim release to the captives, and recovery of sight to the blind, to set at liberty them that were bruised, and when He went about doing good, healing the sick, cleansing the leper, giving liberty to the devil-possessed, He was doing the very work for which He was sent.

-Its Purpose.

But what good end was the Transfiguration meant to serve? In whose interests and for whose benefit did it take place? These are questions that inevitably suggest themselves, as we read how, on this high and solitary and unnamed mountain the Lord was transfigured, “and His garments became glistering, exceeding white; so as no fuller on earth can whiten them” (ix. 3).

The Subject and the Witnesses.

Now, in answering these questions we must notice that there were two sets of participants in this great and never-to-be-forgotten scene. There was our Lord; and there were the three disciples, Peter and James and John. I leave out of account the heavenly visitors, for quite clearly the Transfiguration did not take place for their sakes; they appeared in it for the sake of the others. We need to consider our Lord and the three disciples. When I am asked for the sake of which of these two sets did the Transfiguration take place, I answer, for both. I believe that, primarily, the Transfiguration took place for Jesus’ sake. But not for Jesus’ sake only. You remember how John tells of the voice from heaven which said, “I have both glorified it, and will glorify it again” (Joh 12:28). Jesus remarked, “This voice hath not come for My sake, but for your sakes” (Mar 9:30). So exactly the glory of the holy mount was not exclusively for Jesus’ sake; it was also partly for the sake of these three disciples, who, though heavy with sleep, beheld the glory, and never afterwards forgot it. But here we will confine ourselves to a consideration of the Transfiguration in relation to Jesus. What end was it meant to serve, as far as Jesus was concerned? What was it meant to do for Him?

The Transfiguration and the Cross.

The very first words of the narrative will help us to our answer to that question. All the Evangelists who give us an account of this wonderful incident make a special point of the date. They are all particular to mention that it took place about a week after another event; and the obvious inference is that in the minds of the Evangelists these two events were closely connected together. As Dr. A. B. Bruce puts it, this note of time is like a finger-post pointing back to the previous paragraphs, and saying, “If you want to understand what follows, remember what went before.” What is it that comes before? It was Christ’s first announcement of the cross; His first plain, direct, unmistakable declaration that His career on earth was not going to end in a throne, as the disciples had fondly imagined, but in a cruel and shameful death. Now that announcement produced something like dismay and consternation in the apostolic band. Peter’s indignant but mistaken protest is just an index of their recoil from the thought of a cross for their Master. And it is no dishonour to our Lord Himself to say, that the thought of the cross was accompanied by a sense of repugnance in His own soul. Remember the prayer at Gethsemane and the agony (Mat 26:39, Mat 26:42; Luk 22:42, Luk 22:44). It was this that lent such deadly force to the temptation which Peter’s mistaken affection put in His way. That was the mood of Jesus and of His disciples during the intervening week; and we must realise all this-the despair of the disciples, the grief and shrinking of our Lord-if we want to realise the meaning and purpose of this wonderful event that took place upon Hermon. For the primary end the Transfiguration was meant to serve was that of encouragement; the encouragement of the disciples, whose faith had been well-nigh shattered by Christ’s announcement of His death, and the encouragement of our blessed Lord Himself. What happened on Hermon strengthened Him to bear the cross, and by the grace of God to taste death for every man.

The Prayer.

-And the Response.

Luke alone of the three Evangelists recording the Transfiguration says that Jesus went up into the mountain “to pray.” He took His three closest and dearest disciples with Him, as He did subsequently in the garden, both for their advantage, and because, true Man as He was, He craved human sympathy, and appreciated to the full the succour and encouragement which human sympathy gives. “He went up into the mountain to pray.” Very likely to plead for His disciples, that when the dreaded blow actually fell, their faith might not utterly fail. But also He went up this mountain that by communion with God He might be strengthened to face and bear it. Read the story of our Lord’s prayer in Gethsemane: “Father, if Thou be willing, remove this cup from Me: nevertheless not My will, but Thine, be done” (Luk 22:42). It was the same agonised prayer our Lord offered upon the holy mount. He prayed for strength and courage to drink the bitter cup to its dregs. And, just as in answer to His prayer in the garden, an angel appeared from heaven strengthening Him, so He was heard for His strong crying and tears on the holy mount. For, as Luke puts it, “As He was praying, the fashion of His countenance was altered, and His raiment became white and dazzling” (Luk 9:29). “As He was praying”; the miracle happened while our Lord was in the very act of prayer. Before He called, His Father answered; and while He was yet speaking His Father heard. The glory, the company of Moses and Elijah, the heavenly voice, were all in answer to prayer. “They that wait upon the Lord shall renew their strength;… they shall run, and not be weary; they shall walk, and not faint,” says the prophet (Isa 40:31). Our Lord waited upon God; He too received His strength, and walked without fainting straight to the bitter cross.

Prayer and Transfiguration.

What an encouragement all this is to prayer! What blessings descend upon the praying soul, and especially this-the transfiguration and transformation of character. “As He was praying, the fashion of His countenance was altered”; the miracle happens still. There is nothing for transfiguring face and character like communion. Moses went up to the mount, and stayed there forty days, and when he came down again there was such a radiance in his face that the children of Israel dared not look upon him (Exo 34:30; 2Co 3:7). And that is no solitary experience. “They looked unto Him,” said the Psalmist, “and were lightened” (Psa 34:5). They were lit up. Their faces shone like the sun for joy. David begins one Psalm, “Out of the depths have I cried unto Thee, O Lord” (Psa 130:1), but communion with God dispels the cloud, and soothes the sorrow and trouble, and before the end the fashion of his countenance is altered, and he is saying, “O Israel, hope in the Lord; for with the Lord there is mercy, and with Him is plenteous redemption” (Mar 9:7). And the same transformation takes place still.

Prayer leaves its mark on the character, on the very face. The look of care, as Dr. Glover says, relaxes into peace; lines of anguish change into those of joy. Dr. J. G. Paton mentions the rapt look on his old father’s face when he came out of the tiny room where he held communion with God. It was almost the very first thing that impressed him with the reality of religion. And the transformation goes deeper than the face. It reaches down to the very heart. I know of nothing that so effectually removes all hateful things from the soul, and begets love and hope and faith in it, as prayer. As we behold Christ, and meditate upon Him, we are changed into His image, from glory to glory.

Prayer and Sustaining Power.

But I must pass on. Our Lord received a rich and full answer to His prayer. “Cast thy burden upon the Lord,” says the Psalmist, “and He shall sustain thee” (Psa 55:22). It is not exactly the sequence we should expect. We should have expected something like this, “Cast thy burden on the Lord, and He will take it away.” But that is not God’s method. It may be necessary to bear the burden, as it was for Paul’s good to have his thorn in the flesh. What God does for those who cast their burden upon Him, is what He did for the great Apostle of the Gentiles. He gives grace sufficient for the burden. That was what He did for His beloved Son on the holy mount. He did not take the bitter cup away from His lips. He did not take the cruel and shameful cross away; but He so strengthened Christ’s soul that, after this great experience on Hermon, He stedfastly set His face to go to Jerusalem.

The Glory at the Transfiguration.

Three things happened on the mount to cheer our Lord’s heart, and thus to strengthen Him in His great redeeming purpose: The glory, the visit of Moses and Elijah, and the heavenly voice. First of all, there was the glory. “He was transfigured before them,” Mark says, “and His garments became glistering, exceeding white; so as no fuller on earth can whiten them” (Mar 9:2-3). Questions have been asked whether this glory was a glory conferred upon Christ from without, or whether it was His inner and essential glory shining through. I do not know that the question can ever be satisfactorily answered. The essential point is, that for a brief space Christ was “in glory.” Some fanciful commentators have suggested that Christ could then and there have stepped into glory without passing through the pain and humiliation of the cross; that when Jesus left the holy mount with its heavenly visitors, and came down again to the plain, He humbled Himself a second time, as He had done before, when He condescended to be born in Bethlehem. But with all respect I venture to say that is an entire misinterpretation of the narrative, and a misunderstanding of the character of our Lord. Christ’s glory, according to the uniform testimony of Scripture, springs out of His shame. It is because He humbled Himself unto death that He has received the name which is above every name. The glory He enjoyed on the mount was a foretaste of the glory that would be His after the cross had been borne. John Bunyan, before he brings Christian and Hopeful to the cold waters of Jordan, takes them for a brief space to the land of Beulah, whose air was very sweet and pleasant, and where the sun shone night and day, and where they had rapturous visions of the golden city whither they were journeying, with the result that the pilgrims were eager to cross the Jordan, and be there. And in much the same way Jesus enjoyed the glory of the holy mount and the converse of the shining ones before He tasted of the shame of the judgment and the cross. “For the joy that was set before Him,” says the Apostle, “He endured the cross, despising shame” (Heb 12:2). And of that joy He had a foretaste in the glory of the Transfiguration Mount.

The Heavenly Visitors.

The second encouragement was the visit and the converse of Moses and Elijah. “There appeared unto them Elijah with Moses: and they were talking with Jesus” (Mar 9:4). Commentators have speculated as to why these two Old Testament saints in particular were sent to hold converse with Jesus. The general opinion seems to be that these two were the great representatives of the Law and the Prophets, and as such had been the great Forerunners of the Lord in preparing the way for His Kingdom. Others suggest that these two men were chosen because each of them had borne a heavy cross, and each had achieved a great deliverance. And yet others find the reason for the choice of Moses and Elijah in the singularity of their end. The one never had a shroud, the other never had a grave.

-Their Converse.

But I am not half so concerned as to why these two particular saints were chosen, as I am about the theme of the converse they held with our Lord. “They were talking with Jesus,” Mark says. And what did they talk about? It is Luke who supplies the answer to that question, “they spake of the decease which He was about to accomplish at Jerusalem” (Luk 9:31). His dying was the subject of their converse. But it is quite a peculiar word they use to describe His dying. Our English version renders it “decease,” but the Greek word is “exodus.” They talked of the exodus which He was to accomplish at Jerusalem. Notice, the cross is not presented as a death which Christ endured, but as an exodus which He accomplished. It was not something which He suffered; it was something which He achieved. What does the very word exodus suggest? It suggests emancipation, redemption, deliverance. And that was what the cross meant: emancipation, redemption, deliverance for a world. Christ’s disciples did not understand this. The bare mention of death flung them into a panic of despair. But the saints in glory knew what the cross meant. It meant not defeat, but deliverance. By dying Christ was to accomplish an exodus. And they came and talked with Jesus about it. Peter and the rest would fain keep Jesus from the cross. To them it meant the overthrow of all their hopes. Moses and Elijah knew better. They came down to strengthen Christ’s hands in God. They talked about the exodus-the great deliverance He was to accomplish at Jerusalem.

The Heavenly Voice.

Thirdly, there was the Heavenly Voice. At every moment of His life and at every stage of His career Christ had the Father’s favour resting upon Him. “I do always the things which please Him.” But on certain occasions He received for His encouragement certain special and extraordinary proofs of God’s good pleasure. More than once in His career a voice came from heaven. And the significant thing is these voices came when Christ in some special way accepted the shame and pain of our sin. The voice came at the Baptism, when Jesus by that act made our sin His own. It came again on this Transfiguration Mount, when the cross rose stark and cruel before Him, and He accepted it as the price of man’s redemption. It came later, when with troubled soul at the thought of death Jesus was yet able to say, “Father, glorify Thy name.” And if the Son’s obedience gave the Father pleasure, the Father’s pleasure gave the Son strength. “The cup which the Father hath given Me, shall I not drink it?” (Joh 18:11). What did it matter though His foremost disciple should protest and condemn, so long as God said of Him, with His cross upon His back, “Thou art My Beloved Son”? And so the Transfiguration was the answer to our Lord’s urgent and believing prayer. There is for every burden the necessary strength. There is for every cross the needful grace. There was even for His. The glory, the heavenly visitors, the Father’s good pleasure, so nerved and confirmed our Lord’s soul, that, “foreknowing, choosing, feeling all,” He did not shrink

“Until the perfect work was done,

And drunk the bitter cup of gall.”

Fuente: The Gospel According to St. Mark: A Devotional Commentary

2

Six days after the conversation of the preceding verse is what is meant. These are the three apostles whom Jesus frequently took with him on special missions. To be transfigured means to take on another appearance.

Fuente: Combined Bible Commentary

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.

[Into a high mountain.] Now your pardon, reader; I know it will be laughed at if I should doubt whether Christ were transfigured upon mount Tabor; for who ever doubted of this thing? But let me, before I give faith to the thing, reveal my doubts concerning it: and the reader, laying before his eyes some geographical map of Galilee, perhaps, when he shall have heard me, will judge more favorably of my doubting.

I. Let him consider that Christ, in the story next going before, was in the coast of Caesarea Philippi, Mat 16:13; Mar 8:27; Luk 9:18; and, for any thing that can be gathered out of the evangelists, changed not his place before this story. Who will deny that those words, “There are some that stand here who shall not taste of death,” etc., were uttered in those coasts of Caesarea Philippi? And presently the story of the transfiguration followed.

II. Six days indeed came between: in which, you will say, Christ might travel from Caesarea Philippi to Tabor. He might, indeed: but, 1. The evangelists intimate no change from place to place, saying only this, That he led up into the mountain three of his disciples. 2. It seems, indeed, a wonder that our Saviour would tire himself with so long a journey, to choose Tabor whereon to be transfigured, when, as far as we read, he had never before been in that mountain; and there were mountains elsewhere where he conversed frequently. 3. Follow the footsteps of the history, and of Christ in his travel, from his transfiguration onwards. When he came down from the mountain, he healed a child possessed with a devil: and when he betook himself into the house they said, “Why could not we cast out the devil? Etc. And they departed thence, and passed through Galilee, and came to Capernaum,” Mar 9:28; Mar 9:30; Mar 9:33.

III. And now, reader, look upon the chorographical map, and how incongruous will this travelling seem! 1. From Caesarea Philippi to mount Tabor through the whole length almost of Galilee. 2. Then from mount Tabor by a course back again to Capernaum, a great part of Galilee (especially as the maps place Capernaum) being again passed over. Whereas Capernaum was in the way from Caesarea Philippi to Tabor, and there was a mountain there well known to Christ, and very much frequented by him.

IV. So that it seems far more consonant to the history of the gospel, that Christ was transfigured in some mountain near Caesarea Philippi; perhaps that which, Josephus being witness, was the highest, and hung over the very fountains of Jordan, and at the foot whereof Caesarea was placed.

In that place, formerly called Dan; was the first idolatry set up, and now in the same place the eternal Son of God is shewn, both in the confession of Peter, and in the unspeakably clear and illustrious demonstration of the Messias.

Fuente: Lightfoot Commentary Gospels

Mar 9:2. Six days. So Matthew. Luke more generally, or perhaps including the day of Peters confession: about an eight days (i.e., a week).

By themselves. Not simply in private (apart), but actually alone. The immediate purpose was to pray (Luke), the ultimate purpose this revelation.

Fuente: A Popular Commentary on the New Testament

Here we have the history of our Saviour’s transfiguration, when he laid, as it were, the garments of our frail humanity aside for a little time, assuming to himself the robes of majesty and glory, to demonstrate and testify the truth of his divinity; for this divine glory was an evidence of his divine nature; and also an emblem of that glory which he and his disciples, al his faithful servants and followers, shall enjoy together in heaven.

Fuente: Expository Notes with Practical Observations on the New Testament

Mar 9:2-10. Jesus taketh with him Peter, &c., apart by themselves That is, separate from the multitude, apart from the apostles; and was transfigured before them The word , here used, seems to refer to the form of God, and the form of a servant, mentioned by St. Paul, Php 2:6-7, and may intimate that the divine rays, which the indwelling Deity let out on this occasion, made the glorious change from one of these forms into the other. White as snow, as no fuller on earth can whiten Such as could not be equalled either by nature or art: And there appeared Elias Whom they expected: Moses Whom they did not. See the whole paragraph explained and improved, Mat 17:1-13.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

LXX.

THIRD WITHDRAWAL FROM HEROD’S TERRITORY.

Subdivision D.

THE TRANSFIGURATION. CONCERNING ELIJAH.

(A Spur of Hermon, near Csarea Philippi.)

aMATT. XVII. 1-13; bMARK IX. 2-13; cLUKE IX. 28-36.

c28 And it came to pass about eight days {asix days} cafter these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying “about.” But if we regard him as including the day of the “sayings” and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. The “sayings” referred to were the words of Jesus with regard to his suffering at Jerusalem], that aJesus taketh {ctook} awith him Peter, and James, and John his brother [These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see Mar 9:30). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor ( Jos 19:12; Jos. B. J. i. 8, 7; Vit. 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet. Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus’ custom to withdraw for prayer by night ( Mat 14:23, Mat 14:24, Luk 6:12, Luk 21:37, Luk 22:39) and the transfiguration took place at night.] 29 And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling. a2 and he was transfigured [i. e., transformed; the description shows to what extent] before [418] them; and his face did shine as the sun, and his raiment was white as the light. bglistering, exceeding white; so as no fuller on earth can whiten them. [We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it– 1Jo 3:2.] a3 And, behold, there appeared unto them ctwo men, who were Moses and {bwith} cElijah; band they were talking with Jesus. [The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight.] c31 who [i. e., Moses and Elijah] who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem. [The word for decease is “exodus,” an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension.] 32 Now Peter and they that were with him were heavy with sleep [it being night]; but when they were fully awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they were departing from him, aPeter answered and said {banswereth and saith} aunto Jesus, bRabbi, cMaster, aLord, it is good for us to be here: band let us make three tabernacles; aif thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. cnot knowing what he said. b6 For he knew not what to answer; for they became sore afraid. [Peter’s fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths, or arbors, made of the branches of trees, for their and Christ’s accommodation. By thus speaking, Peter placed Jesus upon the same level with Moses [419] and Elijah–all three being worthy of a booth.] c34 And while he said these things, a5 While he yet speaking, behold, bthere came aa bright cloud bovershadowing them: {cand overshadowed them:} and they feared as they entered into the cloud. [Clouds often roll against the sides of Mt. Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God’s peculiar presence– Exo 13:21, Exo 13:22, Exo 19:9, Exo 19:18, Exo 24:16, Exo 40:34, Exo 40:35, 1Ki 8:10.] aand behold, bthere came a voice out of the cloud, asaying, This is my beloved Son, cmy chosen: ain whom I am well pleased; hear ye him. [This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants. He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet ( Heb 1:1, Heb 1:2). Peter recognized Jesus as thus honored by this voice– 2Pe 1:16-18.] 6 And when the disciples heard it, they fell on their face, and were sore afraid. [As every man is who hears the voice of God.] 7 And Jesus came and touched them and said, Arise, and be not afraid. [As mediator between man and God, Jesus removes fear.] b8 And suddenly looking round about, a8 And lifting up their eyes, bthey saw no one any more, save Jesus only with themselves. c36 And when the voice came, Jesus was found alone. [Leaders and prophets depart, but Christ abides– Heb 3:5, Heb 3:6.] b9 And as they were coming down from the mountain, he charged them, that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. a9 And Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. [The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity.] b10 And they kept the saying, [420] questioning among themselves what the rising from the dead should mean. [Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure.] cAnd they held their peace, and told no man in those days any of the things which they had seen. a10 And his disciples asked him, saying, Why then say the scribes that Elijah must first come? bHow is it that the scribes say that Elijah must first come? [They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi ( Mal 4:5, Mal 4:6), but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus’ Messiahship.] a11 And he answered and bsaid unto them, Elijah indeed cometh first, and restoreth {ashall restore} all things [this sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage]: band how it is written of the Son of man, that he should suffer many things, and be set at naught? [If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also. From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death. The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught.] 13 But I say unto you, that Elijah is come, aalready, and they knew him not, but did {band they have also done} unto him whatsoever they would. Even as it is written of him. aEven so shall the Son of man also suffer of them. 13 Then understood the disciples that he spake unto them of John the Baptist. [Malachi used the name of Elijah figuratively to represent John the Baptist. [421] See pp. 102, 284. That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable.]

[FFG 418-422]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

CHAPTER 37

TRANSFIGURATION

Mat 17:1-13; Mar 9:2-13; Luk 9:28-36. Mark: And after six days, Jesus takes Peter, James, and John, and carries them up into an exceedingly high mountain, privately, alone; and He was transfigured before them, and His garments became shining, exceedingly white as snow, such as no fuller on earth is able to whiten. And there appeared unto them Elijah, with Moses, and they were talking with Jesus. Luk 9:30 : Behold, two men were talking with Him, who were Moses and Elijah, who, being seen in glory, were speaking of His departure, which He was about to fulfill in Jerusalem. And Peter, and those who were along with Him, had been burdened with sleep. But keeping awake through the night, they saw His glory, and the two men who were standing with Him. The transfiguration is the most unearthly scene mortal eyes were ever permitted to behold. Here, again, we see the signal honor conferred by our Lord on Peter, James, and John, who certainly did enjoy a deeper insight into Divine things than the other nine.

a. What was the character of that wonderful scene? It was a prelibation of heaven, come down to earth i.e., a peep into the glory world; Jesus, for the time, putting on His glory in the presence of Peter, James, and John, that these notable apostles might be prepared to edify us all as eye- witnesses. Their descriptions are very graphic; Mark, Peters amanuensis, certifying that His raiment was whiter than any fuller on earth could possibly make it, His countenance and entire person shining with a brightness infinitely eclipsing the noonday sun in his meridian splendor. The scene transpired in the night, perhaps after several hours spent in prayer, in which their weary bodies became sleepy; the transcendent glory, when bursting on them, utterly expelling all drowsiness, so they had no trouble to keep wide awake all the balance of the night, so thrilled with the unearthly glory that they felt like remaining there forever; hence suggested to build tabernacles. Amid the scene, Moses and Elijah both appear.

How did the apostles know them? Either by their statues or Divine intuition, and more probably the latter. They appear in their glory, as both of their bodies had been long ago glorified. When Elijah mounted the fiery chariot, he lost all mortality, materiality, and every ounce of his weight, still retaining his identity, which had passed into celestial glory. If Moses was not translated from Pisgahs pinnacle, he was raised from the dead, thus, in either case, escaping from Satans material prison, in consequence of which he gave the archangel Michael an awful battle (Jud 1:9), only to encounter signal defeat, while Moses, with the archangel, sweeps up the shining way, and joins the enraptured host in the city of God. We have in the glorified manifestation of Moses and Elijah a clear confirmation of the glorious destination of all Gods saints; those living on the earth at the Lords appearing being translated into the glorified state suddenly (1Th 4:13-18), like Elijah, when he mounted the chariot of fire; and all the buried saints resurrected, like Moses, when Michael came after him, and took him to heaven; thus Moses and Elijah, representing all the saints of all ages, and thus appearing in their glory, are an incontestable earnest of the glorification awaiting all the saints, some through transition, and others through the resurrection. Moses and Elijah, representing the two great departments of the old disperisation i.e., the Law and the Prophets, the former being the lawgiver, and the latter, the greatest of the prophets; hence Moses and Elijah here appear in glory, not only confirming the glorification of all the saints, some by translation and others by the resurrection, but as the representatives of the Law and the Prophets, they here appear in the presence of Jesus, to whom they resign their delegated and expiring power, thus recognizing the supercession of the Law and the Prophets by the Kingdom of Heaven. They depart away before the scene is over, signifying the retreat of the old dispensation and the incoming of the new. Luk 9:33 : And it came to pass, while they were departing from Him [i.e., Moses and Elijah], Peter said to Jesus, Master, it is good for us to be here; let us make three tabernacles, one for Thee, one for Moses, and one for Elijah; not knowing what he says. No wonder Peter felt like staying there forever, as he had really witnessed a prelude of heavenly glory, practically spending those wonderful hours in heaven. Yet he did not understand what he was talking about, as Moses and Elijah had already finished their errand, and were moving back to heaven. Jesus must soon go, and Peter, James, and John, with the other nine, must go to the ends of the earth, preaching the gospel; hence permanently abiding there was utterly out of the question. Amid Pentecostal meetings, especially holiness camps, we frequently are permitted to tarry a little while on the Mount of Transfiguration, reluctant to come down; yet we must come down, and finish our work, fighting sin and Satan in the dark valleys of a lost world. And He speaking these things, and there was a cloud, and it overshadowed them; and they were afraid while they were entering into the cloud. And there was a voice out of the cloud, saying, This is My Beloved Son: hear ye Him; and while the voice was sounding, Jesus was found alone, and they kept silent, and told no one, in those days, any of those things which they had seen.

b. A world of investigation and controversy has labored through all bygone ages to locate the Mount of Transfiguration. When I was on Mount Tabor, which is a long way from Caesarea-Philippi, far out southwest, near Nazareth and the Mediterranean Sea, I saw three magnificent stone temples, somewhat in ruins, the Latin monk, in charge of the convent constantly occupied on that summit, pointing them out to me as these three tabernacles which Peter suggested to build one for Jesus, one for Moses, and another for Elijah. The convent on that mountain perpetuates the memory of the transfiguration. Origen, who was born A. D. 185 a great preacher and a martyr in his day; his father being a preacher and a martyr; also his grandfather; the latter, of course, having seen the apostles, and having been converted through their ministry certified, and has left it in his writings, that Tabor was the Mount of Transfiguration. Saint Jerome, who spent thirty years in Palestine in the fourth century, and other Christian fathers, add their testimony, so that, through the ages past, Tabor has been visited by thousands of Christian pilgrims, believing, without a doubt, that while walking over its summit and worshipping in its three tabernacles, they were on the veritable spot of this wonderful heavenly scene, where our Lord brought a prelude of celestial glory down, and permitted mortal eyes to contemplate the unearthly splendors of the bright upper world. It seems almost a pity to mar the sanctity and glory of this illustrious mountain by even insinuating that the adoring myriads who have lived and died, believing without a doubt that they had actually trodden upon that hallowed spot, and lingered in the tabernacles built responsive to Peters suggestion, and with their mortal feet trodden the summit where Jesus, Moses, and Elijah once stood, invested with celestial glory. But facts are stubborn things, and I must say that they are unfavorable to the identity of Tabor with the Mount of Transfiguration.

c. Others have labored assiduously to identify it with the Mount of Beatitudes, on which our Lords celebrated sermon was delivered, lying a few miles back from Capernaum, and overshadowing it, as this mountain is quite lofty; and Capernaum is the first place mentioned after the transfiguration, and the events which transpired at the base of the mountain; presuming that the six days mentioned as transpiring before the transfiguration were, in all probability, spent traveling, giving them ample time to come from Caesarea-Philippi down to the Sea of Galilee.

d. As to the six days immediately preceding the transfiguration, in which we have not an intimation, much less a record, of anything said or done, it seems quite plausible that they have a symbolic signification, typifying the days of Jehovah.

Let not this escape your memories, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. (2Pe 3:8.)

The adverb as is hos, and means about, vindicating the indefiniteness of the period, simply a long time, about a thousand years, so that we must not emphasize human chronology too rigidly, as God is His own Timekeeper.

For, not following cunningly devised fables, have we made known to you the power and coming of the Lord Jesus Christ, but being made eyewitnesses of His majesty. For receiving from God the Father the honor and glory of such a voice, having been borne to Him from the excellent glory, This is My Beloved Son, in whom I am well pleased. We heard this voice, borne from heaven, being with Him in the holy mount. (1Pe 1:16-18.)

You see from this Scripture that Peter refers to it as a preliminary coming of the Lord, and a confirmation of His sure and certain second and glorious advent, which was thus adumbrated while on this mount, which was made holy by the heavenly scene which there transpired. Now these six days preceding the transfiguration here mentioned, symbolize the six Divine days, aggregating six thousand years, preceding the glorious coming of the Lord.

e. And having come out from thence, they traveled through Galilee.

(Mar 9:30.) This statement certainly sweeps away the theories in favor of Tabor, Beatitudes, and all other places, except that region in which they have spent several days in addition to the six here mentioned. Hence the facts certainly favor the conclusion that it was one of the mountains in the vicinity of Caesarea-Philippi. Strenuous efforts have been made to locate the transfiguration on the highest peak of Hermon. This is hardly probable, as it is about eighty miles from there to the loftiest summit, and directly away from Galilee, due north, whereas we have not an intimation that Jesus ever traveled north of Caesarea-Philippi in His earthly ministry. If He had gone so far, we certainly would have some specification of it. Hermon is the highest peak of the great Anti-Lebanon Range, which runs from Northern Syria south to the vicinity of the Galilean Sea, Caesarea- Philippi being in the Jordan Valley, down at the foot of this great range, and many lofty summits round about, well suited to verify the description here given of this celebrated holy mountain. I climbed a lofty mountain, belonging to the Hermon Range, overshadowing Caesarea Philippi, visiting the ruins of a large temple built by Herod the Great, where tradition says Jesus preached. I see no reason why that mountain, or some other one overhanging the Jordan Valley, through which they traveled back to Capernaum, might not have been the veritable Mount of Transfiguration f. Amid the multiplicity of claimants, through ages of superstition, we must conclude that no one knows that veritable mountain. There are so many summits about Caearea-Philippi, and rising along the Anti-Lebanon Range, hanging over the Jordan Valley, any one of which would satisfy the description, that we must leave the matter undecided, simply concluding that the preponderant argument favors some one of those mountains in the vicinity of Caesarea-Philippi, which are convenient to their journey down the Jordan, bearing in mind the affirmation (Mar 9:30), Having come out from thence, they traveled through Galilee. Now bear in mind, Galilee runs up almost to Caesarea-Philippi, favoring the conclusion that the Mount of Transfiguration must have been in that vicinity. Some have suggested that, as it took place in the night, they would have been uncomfortably cold on the summit of Hermon, ten thousand feet high.

While I do not believe they went to that summit, as it was too far north, the question of cold is relieved with reference to that mountain, or any other, by the fact that it was midsummer. As Capernaum is the first place mentioned, where they halted in their journey through Galilee, the facts certainly corroborate the conclusion that the mountain was up there near Caesarea Philippi, as they would travel through Galilee all the way to Capernaum. As our Lord knew what floods of superstition and actual idolatry would accumulate on that memorable spot which has actually taken place on Tabor I do not wonder that He dropped the veil over it, withholding its name. Peter, writing about it, gives us no clew to its identity, simply calling it the holy mountain. Consequently its identity is all at sea, and must so remain, till Peter, James, and John in glory return.

Mat 17:9. And they, coming down from the mountain, Jesus charged them, saying, Tell no one the vision until the Son of man may be risen from the dead. His disciples asked Him, saying, Why then do the scribes say that it behooves Elijah first to come? And Jesus, responding, said to them, Indeed, Elijah cometh first, and will restore all things. As Elijah here means John the Baptist, how did he restore, verify, complete, all things? John was the greatest of the prophets, and actually wound up the prophetical dispensation, which focalized in Christ, by not only preaching Him, but pointing Him out, and publicly introducing Him to the world. But I say unto you, That Elijah has already come, and they did not know him, but did unto him all things which they wished; the Son of man is thus about to suffer by them. Then His disciples understood that He spoke to them concerning John the Baptist. This transfiguration, taking place about eight months before the crucifixion, was the solemn installation of our Lord into that momentous series of events destined to culminate in His arrest, arraignment, condemnation, execution, resurrection, and ascension, thus unveiling to mortal eyes the heavenly side of His Messiahship. O that you and I may so sink away into God, and lose sight of this world, yea, climb so high up the Mount of Transfiguration, that we shall reach an experience in which we have a constant panorama of these thrilling realities, revelatory of the heavenly state, which is so nigh, and only separated by an intervening veil, liable to drop at any moment, thus revealing to us the unutterable glories of celestial worlds, of which, in the transfiguration, we have a vivid adumbration!

Fuente: William Godbey’s Commentary on the New Testament

Mar 9:2-13. The Transfiguration and the Coming of Elijah.After an interval, defined with curious exactness as six days, which may reflect the influence of Exo 24:16, the three most intimate disciples of Jesus receive a Divine endorsement of His Messianic claim in a vision on a mountain-top (probably a slope of Hermon, not Tabor, see pp. 29, 32). Jesus was transfigured before them. Mk. dwells on the changed appearance of His clothes, which is described in a vigorous phrase. He does not say much of the more personal change in Jesus, nor does he mention the spiritual occasion of the transformation. As He prayed, Lk. tells us. Both Moses and Elijah are seen talking with Jesus. Law and Prophecy meet and bear witness to Jesus as the Messiah. To the presence of Moses and Elijah is added the direct testimony of the Divine voice from the cloud. The voice which addressed Jesus as Gods Son at His baptism now reveals Him as Gods Son to the three disciples. The cloud itself confirms the Messianic claim. And the glory of the Lord shall be seen, even the Cloud, as in the days of Moses it was visible and as when Solomon prayed (2Ma 2:8). Peters unfortunate interruption (Mar 9:5) is held by Loisy to break the unity of the story. He would regard it as an insertion by the Paulinist Mk., who insists that even in this vision Peter failed to appreciate the Messianic dignity of His Master. Similarly, Dr. Carpenter thinks the transfiguration is Pauline. Peter would like to find room for Moses and Elijah along with Christ. This is not Pauls view (Montefiore, i. 217; cf. also Jerome quoted by Swete, You are wrong, Peter. Do not ask for three tabernacles, since there is one tabernacle of the gospel, in which the law and the prophets are fulfilled). Carpenters view is better than Loisys, in so far as it takes Peters remark as an integral part of the story. But both fail to explain the excuse added for Peter (which one does not expect from a Paulinist), and it is almost incredible that such a remark should have been put into the mouth of Peter in order to condemn his Judaistic tendencies. It might convey such a suggestion to a learned commentator like Jerome. It would hardly have made any such impression on the earliest readers of the gospel. It is more intelligible as a genuine reminiscence from Peter himself. Wellhausen and Loisy suggest. without sufficient reason, that the whole story may be a Resurrection-appearance in Galilee transferred to this point in the narrative to bring out the significance of the Great Confession (see summary of Wellhausen in Montefiore, i. 217). The Transfiguration is really best understood as a mystic experience of self-dedication and Divine assurance, which Jesus actually went through soon after the decisive disclosure to the disciples of what lay in store for Him. Though the story is told from the point of view of the disciples, who emphasize its influence on them, its true character, as Lk. hints, lies in its being a record of the inner life of Jesus (cf. E. Underhill, The Mystic Way, p. 117f.). Perhaps for that reason even the other apostles were not to hear of it, till after the Resurrection. The question of Elijah is not necessarily raised either by Mar 9:1 (HNT, pp. 73f.) or by the vision of Elijah, as Origen suggests. It arises out of the whole programme sketched in Mar 8:31 and reaffirmed by allusion in Mar 9:9. The Son of Man is to suffer and rise again. But what, then, of the part traditionally attributed to Elijah (e.g. Mal 4:5) in Messiahs coming? Jesus affirms that Elijah is to play his part and yet Messiah must suffer. Indeed Elijah has come in the person of John the Baptist, and the fate of John foreshadows the fate of Jesus. That Jesus regarded John as fulfilling the ministry of Elijah is of great importance for understanding how He came to anticipate His own death. The Scriptures pointed the same way. The reference in Mar 9:12 must surely be to Isaiah 53. The Scripture suggesting the fate of Elijah will be either 1Ki 19:2; 1Ki 19:10 or some apocalyptic writing such as underlies Rev 11:6 f.

Fuente: Peake’s Commentary on the Bible

Verse 2

Transfigured; changed in appearance.

Fuente: Abbott’s Illustrated New Testament

9:2 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. 9:3 And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. 9:4

And there appeared unto them Elias with Moses: and they were talking with Jesus. 9:5 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, and one for Elias. 9:6 For he wist not what to say; for they were sore afraid. 9:7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. 9:8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9:9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

“Transfigured” is the Greek word “metamorphoo” meaning transformed. It is the word we gain our word metamorphosis from. It is the idea of a complete change. This verb is in the passive thus this was a change that came from without Christ. This is not something that He did under His own power, but it was done to Him from the outside. The change was complete, it was from one thing into another.

Luke gives a slightly different view of the occurrence. Luk 9:28 “And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment [was] white [and] glistering.” Luke goes on to say that the three disciples were asleep and they awoke to this transformed Christ.

Can you imagine the shock of the apostles when they woke to such a site? One might wonder if Christ knew this was going to occur. Since He singled out the three to go with Him it might well be that He did. Take them with you to experience something super special and they go to sleep on Him – about par for mankind.

Not only was his being transformed, but even His garments. Some might suggest that the change was due to the glory of God shinning forth as with Moses in the cleft of the rock and this is a distinct possibility. However the use of the word transformed in Mark seems to call for something more than just the reflection of some glory.

Luke contains a small phrase that is of great importance to the whole situation that we have at hand. 9.31 “Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.”

Two things to consider – the fact that the three spoke of His coming crucifixion, and second, that HE would accomplish the deed. This goes to the passage in Joh 10:15 “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.” This idea is related in otherpassages as well –Christ took it upon Himself to die for the lost of all generations. It was His doing, and His timing and all was under His control. Yes, of course the Father and Spirit were involved, but the point is that God controlled the situation, not the Jewish leaders, not the Roman leaders, and not one of the human race had any control over these occurrences.

Back to the first item, why did Moses and Elijah come to speak with Christ at this time or at any time? What did they speak to Him about? What items of discussion were available?

It crossed my mind that in the pre-incarnate days Christ and the duo might have been “friends” or close in some manner. Since Christ was the Angel of the Lord in the Old Testament Moses may have had a special relationship with the Lord. I have no idea what kind of relationships we will have with the Lord but it seems that some people are closer to God in a special way due to their close relationship in this life, but there is no teaching on the subject in the Word.

We might remember that Elijah was translated without death (2Ki 2:11) and Moses, though he died, was buried by God. We also know that there was a great angelic fight over the body of Moses (Jud 1:9), thus these two men were very special to the Lord even before this time. Enoch was also translated (Gen 5:24) by God but he is not mentioned here. The reasoning is left to the Lord since we are just not told the why of this meeting.

There is the possibility that the discussion of Christ’s coming death (Luk 9:32)may well have related to Elijah and Moses and their interest in the complete work of salvation that Christ was committed to conclude. The pair would have known that their salvation was not yet complete in reality even though it was complete in God’s mind and plan.

These two that appeared with the Lord both had special items relating to their death, as would Christ. Whether there is a direct link between the three is not stated nor should it be assumed.

Gill suggests that this meeting was to show the apostles that Christ was there to put an end to the Law and the prophets. That His coming death was the completeness that the Old Testament saints were awaiting in Sheol (Luk 16:23).

The Bible Knowledge Commentary on Mat 17:3 mentions the possible thought that Those present were representative of the categories of people who will make up the kingdom. Moses represented those that have believed and died, Elijah represents those that believe and do not die but are raptured, and the Apostles represent the living. It is also pointed out that Christ will be as Himself, the glorified Christ.

There is one obvious question – how did the apostles know it was Elajah and Moses, were they told or did they know or did they guess/assume due to the thinking of the Jews that the two would appear one day? Several commentaries mention that the Jewish leaders taught that the two would appear one day. If this were true it would be likely that the apostles knew it and this would have been quite a sign to them of the importance of the Lord.

Just a side note to the transfiguration, since the apostles were asleep (Luk 9:32) it is quitepossible that this was at night. Imagine waking to the brilliance of glory in the midst of blackness! We can understand why Peter was a little rattled at the time of his hoof in mouth disease.

Continuing with the passage, we see that Christ must have asked Peter something for Peter answered. Peter states that it is “good” that the disciples were there. The term relates to valuable or virtuous and seems a little more that just Good. A cup of coffee is good, but a Starbuck’s coffee is valuable – at least they think so from the prices that they charge.

9:5 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, and one for Elias. 9:6 For he wist not what to say; for they were sore afraid.

Now we get to Peter’s hoof and mouth disease. He blurts out that they should build three tabernacles for the trio and it is mentioned that he was “sore afraid.” Strong states that this word means scared out of one’s wits. They were in a world of hurt to know what was going on.

Luke may give us a little insight into Peter. Luke mentions that Elijah and Moses were moving away from the Lord. It might be that Peter wanted to make shelter for them all for the night thinking that the two were going to have to go quite a way to find shelter. This may have been the thinking/speaking of a man who had compassion.

Many suggest that Peter’s comment was inappropriate and this is probably noted due to the Gospel writer’s comments about him not knowing what he said or that he didn’t know what to say. Note should be made that there is no rebuke of Peter nor his offer thus we might assume that it was a natural reaction to the situation. His comment may have been off the mark due to his misunderstanding of the situation, but I am not convinced that it was inappropriate.

There are some differences between the accounts.

9:7 And there was a cloud that overshadowed them: and a voice came out of the cloud, saying This is my beloved Son: hear him.

Matthew mentions when the others do not 17.6-8 “they fell on their face, and were sore afraid. And Jesus came and touched them and said, Arise, and be not afraid.”

Luk 9:34 mentions “and they feared as they entered into the cloud.” Yet all three accounts mention the cloud overshadowed them. I would assume that the cloud came and enveloped them. The coming would be the overshadowing while the enveloping would be the entering.

The “voice” that came from the cloud is the word we gain “phone” from.

All three mention that God told them to hear His son, while Matthew adds “beloved Son, in whom I am well pleased” and Luk 9:35 mentions “my Son, my chosen;”9:8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves.

Evidently Elijah and Moses were still there when the cloud came and then they suddenly disappeared as God spoke his Message to the three apostle.

It seems the sequence of events is that the two Old Testament saints appeared to the Lord, the apostles woke up, the cloud came, the apostles feared, Christ calmed their fears, God spoke and the two Old Testament saints disappeared.

9:9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. 9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean.

They see Christ in glory or great brightness, they see Elijah and Moses, and they hear God speaking from a cloud and they spend their time wondering about what Christ meant about being raised from the dead. As humans we don’t seem to be able to focus on the important, but get lost in the detail.

Even today one might wonder at someone saying that he is going to be raised from the dead. The apostles indeed would have wondered at such a statement from the Lord. They would have been wondering but you would think that seeing Christ in the glorious way that they did that they would have wondered at that as well.

In the next verse we see confirmation that the Jews were looking for Elijah to appear. These three apostles were the only witnesses of that occurrence. One might wonder if they had an real grasp of the significance of all of this and that they alone had seen what the Jews were looking for.

It is quite possible that this was the sign that the Jews asked the Lord about in our previous studies. If it was, then the apostles alone saw the sign and then only three of them.

Verse 9 mentions that the Lord charged the three not to tell anyone of the transfiguration until he had been raised from the dead. “And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.” That would have been difficult for the three to rub shoulders with the other disciples and not speak of the occurrence.

There are times in ministry and in the congregation that not speaking of something is the required format of life. Be sure that you honor this requirement. If you do not you will most likely cause yourself much trouble and probably others along with you.

Silence is the only way to go – talking is never an alternative to not speaking of something that is to be kept quiet.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

9:2 {1} 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.

(1) The heavenly glory of Christ, which would within a short time be abased upon the cross, is confirmed by visible signs, by the presence and talk of Elias and Moses, and by the voice of the Father himself; all this occurred before three of his disciples, who are witnesses against whom there is no objection.

Fuente: Geneva Bible Notes

3. The Transfiguration 9:2-8 (cf. Matthew 17:1-8; Luke 9:28-36)

This event not only fulfilled Jesus’ prediction in Mar 9:1, but it also confirmed what Peter had confessed in Mar 8:29. Despite Jesus’ coming death (Mar 8:31-32), it assured His disciples of eventual glory (Mar 8:38). Jesus had just finished addressing a wide audience (Mar 8:34). Now He spoke to a very narrow one (Mar 9:2).

"The transfiguration scene develops as a new ’Sinai’ theophany with Jesus as the central figure." [Note: Lane, p. 317.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Mark’s account is almost identical to Matthew’s here. He added that Jesus’ garments became whiter than any human launderer could make them. This reflects an eyewitness’s testimony if nothing else. Perhaps the reference to six days followed by revelation should recall Exo 24:15-16. Moses was on Mt. Sinai for six days and then God revealed Himself on the seventh. This is the most precise date in Mark’s Gospel before the passion story. It also connects this fulfillment with Jesus’ prediction in Mar 9:1. In the Old Testament the glory of God was represented with bright light. Mark placed Elijah in the prominent position before Moses (Mar 9:4) probably because he was to be Messiah’s forerunner (Mal 3:1; Mal 4:5).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 9

CHAPTER 9:2-8 (Mar 9:2-8)

THE TRANSFIGURATION

“And after six days Jesus taketh with Him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and He was transfigured before them: and His garments became glistening, exceeding white: so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus. And Peter answered and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elijah. For he wist not what to answer; for they became sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is My beloved Son: hear ye Him. And suddenly looking round about, they saw no one any more, save Jesus only with themselves.” Mar 9:2-8 (R.V.)

THE Transfiguration is an event without a parallel in all the story of our Lord. This breaking forth of unearthly splendor in a life of self-negation, this miracle wrought without suffering to be relieved or want supplied, and in which He seems to be not the Giver of Help but the Receiver of Glory, arrests our attention less by the greatness of the marvel than by its loneliness.

But if myth or legend had to do with the making of our Gospels, we should have had wonders enough which bless no suppliant, but only crown the sacred head with laurels. They are as plentiful in the false Gospels as in the later stories of Mahomed or Gautama. Can we find a sufficient difference between these romantic tales and this memorable event–causes enough to lead up to it, and ends enough for it to serve?

An answer is hinted by the stress laid in all three narratives upon the date of the Transfiguration. It was “after six days” according to the first two. St. Luke reckons the broken portions of the first day and the last, and makes it “about eight days after these sayings.” A week has passed since the solemn announcement that their Lord was journeying to a cruel death, that self pity was discordant with the things of God, that all His followers must in spirit endure the cross, that life was to be won by losing it. Of that week no action is recorded, and we may well believe that it was spent in profound searchings of heart. The thief Iscariot would more than ever be estranged. The rest would aspire and struggle and recoil, and explain away His words in such strange ways, as when they presently failed to understand what the rising again from the dead should mean (Mar 9:10). But in the deep heart of Jesus there was peace, the same which He bequeathed to all His followers, the perfect calm of an absolutely surrendered will. He had made the dread announcement and rejected the insidious appeal; the sacrifice was already accomplished in His inner self, and the word spoken, Lo, I come to do Thy will, O God. We must steadily resist the notion that the Transfiguration was required to confirm His consecration; or, after six days had passed since He bade Satan get behind Him, to complete and perfect His decision. Yet doubtless it had its meaning for Him also. Such times of more than heroic self-devotion make large demands upon the vital energies. And He whom the angels more than once sustained, now sought refreshment in the pure air and solemn silence of the hills, and above all in communion with His Father, since we read in St. Luke that He went up to pray.

Who shall say how far-reaching, how all-embracing such a prayer would be? What age, what race may not hope to have shared its intercessions, remembering how He once expressly prayed not for His immediate followers alone. But we need not doubt that now, as in the Garden, He prayed also for Himself, and for support in the approaching death-struggle. And the Twelve, so keenly tried, would be especially remembered in this season. And even among these there would be distinctions; for we know His manner, we remember that when Satan claimed to have them all, Jesus prayed especially for Peter, because his conversion would strengthen his brethren. Now this principle of benefit to all through the selection of the fittest, explains why three were chosen to be the eye-witnesses of His glory. If the others had been there, perhaps they would have been led away into millenarian day-dreams. Perhaps the worldly aspirations of Judas, thus inflamed, would have spread far. Perhaps they would have murmured against that return to common life, which St. Peter was so anxious to postpone. Perhaps even the chosen three were only saved from intoxication and delusive hopes by the sobering knowledge that what they had seen was to remain a secret until some intervening and mysterious event. The unripeness of the others for special revelations was abundantly shown, on the morrow, by their failure to cast out a devil. It was enough that their leaders should have this grand confirmation of their faith. There was among them, henceforth, a secret fountain of encouragement and trust, amid the darkest circumstances. The panic in which all forsook Him might have been final, but for this vision of His glory. For it is noteworthy that these three are the foremost afterwards in sincere though frail devotion: one offering to die with Him, and the others desiring to drink of His cup and to be baptized with His baptism.

While Jesus prays for them, He is Himself made the source of their revival. He had lately promised that they who willed to lose their life should find it unto life eternal. And now, in Him who had perfectly so willed, they beheld the eternal glory beaming forth, until His very garments were steeped in light. There is no need of proof that the spirit has power over the body; the question is only of degree. Vile passions can permanently degrade human comeliness. And there is a beauty beyond that of line or color, seen in vivid hours of emotion, on the features of a mother beside her sleeping babe, of an orator when his soul burns within him, of a martyr when his face is as the face of an angel, and often making fairer than youthful bloom the old age that has suffered long and been kind. These help us, however faintly, to believe that there is a spiritual body, and that we may yet bear the image of the heavenly. And so once, if only once, it is given to sinful men to see how a perfect spirit can illuminate its fleshly tabernacle, as a flame illuminates a lamp, and what the life is like in which self-crucifixion issues. In this hour of rapt devotion His body was steeped in the splendor which was natural to holiness, and which would never have grown dim but that the great sacrifice had still to be carried out in action. We shall best think of the glories of transfiguration not as poured over Jesus, but as a revelation from within.

Moreover, while they gaze, the conquering chiefs of the Old Testament approach the Man of Sorrows. Because the spirit of the hour is that of self-devotion, they see not Abraham, the prosperous friend of God, nor Isaiah whose burning words befit the lips that were touched by fire from an unearthly altar, but the heroic law-giver and the lion-hearted prophet, the typical champions of the ancient dispensation. Elijah had not seen death; a majestic obscurity veiled the ashes of Moses from excess of honor; yet these were not offended by the cross which tried so cruelly the faith of the apostles. They spoke of His decease, and their word seems to have lingered in the narrative as strangely appropriate to one of the speakers; it is Christ’s “exodus.” [7]

But St. Mark does not linger over this detail, nor mention the drowsiness with which they struggled; he leans all the weight of his vivid narrative upon one great fact, the evidence now given of our Lord’s absolute supremacy.

For, at this juncture Peter interposed. He “answered,” a phrase which points to his consciousness that he was no unconcerned bystander, that the vision was in some degree addressed to him and his companions. But he answers at random, and like a man distraught. “Lord, it is good for us to be here,” as if it were not always good to be where Jesus led, even though men should bear a cross to follow Him. Intoxicated by the joy of seeing the King in His beauty, and doubtless by the revulsion of new hope in the stead of his dolorous forebodings, he proposes to linger there. He will have more than is granted, just as, when Jesus washed his feet, he said “not my feet only, but also my hands and my head.” And if this might be, it was fitting that these superhuman personages should have tabernacles made for them. No doubt the assertion that he wist not what to say, bears specially upon this strange offer to shelter glorified bodies from the night air, and to provide for each a place of separate repose. The words are incoherent, but they are quite natural from one who has so impulsively begun to speak that now he must talk on, because he knows not how to stop. They are the words of the very Peter whose actions we know so well. As he formerly walked upon the sea, before considering how boisterous were the waves, and would soon afterwards smite with the sword, and risk himself in the High Priest’s palace, without seeing his way through either adventure, exactly so in this bewildering presence he ventures into a sentence without knowing how to close it.

Now this perfect accuracy of character, so dramatic and yet so unaffected, is evidence of the truth of this great miracle. To a frank student who knows human nature, it is a very admirable evidence. To one who knows how clumsily such effects are produced by all but the greatest masters of creative literature, it is almost decisive.

In speaking thus, he has lowered his Master to the level of the others, unconscious that Moses and Elijah were only attendants upon Jesus, who have come from heaven because He is upon earth, and who speak not of their achievements but of His sufferings. If Peter knew it, the hour had struck when their work, the law of Moses and the utterances of the prophets whom Elijah represented, should cease to be the chief impulse in religion, and without being destroyed, should be “fulfilled,” and absorbed in a new system. He was there to whom Moses in the law, and the prophets bore witness, and in His presence they had no glory by reason of the glory that excelleth. Yet Peter would fain build equal tabernacles for all alike.

Now St. Luke tells us that he interposed just when they were departing, and apparently in the hope of staying them. But all the narratives convey a strong impression that his words hastened their disappearance, and decided the manner of it. For while he yet spake, as if all the vision were eclipsed on being thus misunderstood, a cloud swept over the three — bright, yet overshadowing them — and the voice of God proclaimed their Lord to be His beloved Son (not faithful only, like Moses, as a steward over the house), and bade them, instead of desiring to arrest the flight of rival teachers, hear Him.

Too often Christian souls err after the same fashion. We cling to authoritative teachers, familiar ordinances, and traditional views, good it may be, and even divinely given, as if they were not intended wholly to lead us up to Christ. And in many a spiritual eclipse, from many a cloud which the heart fears to enter, the great lesson resounds through the conscience of the believer, Hear Him!

Did the words remind Peter how he had lately begun to rebuke his Lord? Did the visible glory, the ministration of blessed spirits and the voice of God, teach him henceforth to hear and to submit? Alas, he could again contradict Jesus, and say Thou shalt never wash my feet. I never will deny Thee. And we, who wonder and blame him, as easily forget what we are taught.

Let it be observed that the miraculous and Divine Voice reveals nothing new to them. For the words, This is My beloved Son, and also their drift in raising Him above all rivalry, were involved in the recent confession of this very Peter that He was neither Elijah nor one of the prophets, but the Son of the Living God. So true is it that we may receive a truth into our creed and even apprehend it with such vital faith as makes us “blessed,” long before it grasps and subdues our nature, and saturates the obscure regions where impulse and excitement are controlled. What we all need most is not clearer and sounder views, but the bringing of our thoughts into subjection to the mind of Jesus.

[7] Once besides in the New Testament this phrase was applied to death. That was by St. Peter speaking of his own, when the thought of the transfiguration was floating in his mind, and its voices lingered unconsciously in his memory (2Pe 1:15, cf. 2Pe 1:17). The phrase, though not unclassical, is not common.

Fuente: Expositors Bible Commentary