Mark 9 commentary

MARK 9 COMMENTARY
EDITED BY GLENN PEASE
1And he said to them, “Truly I tell you, some
who are standing here will not taste death
before they see that the kingdom of God has
come with power.”
BARNES, "Verily I say ... - See the notes at Mat_16:28. This verse properly
belongs to the preceding chapter and the preceding discourse.
CLARKE, "There be some - This verse properly belongs to the preceding
chapter, and to the preceding discourse. It is in this connection in Mat_16:27-28
(note). See the notes there.
GILL, "And he said unto them,.... Both to his disciples, and the multitude,
verily I say unto you, there be some of them that stand here; that were then
living, and upon the spot,
which shall not taste of death, or die,
till they have seen the kingdom of God come with power. When Jesus was
declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the
Gospel spread in the world both among Jews and Gentiles, in spite of all opposition,
under the power and influence of the grace of God, to the conversion of thousands of
souls; and that branch of Christ's regal power exerted in the destruction of the Jewish
nation; See Gill on Mat_16:28. This verse properly belongs to the foregoing chapter,
to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew,
and ought not to begin a new chapter.
HENRY, "
Here is, I. A prediction of Christ's kingdom now near approaching, Mar_9:1. That
which is foretold, is, 1. That the kingdom of God would come, and would come so as
to be seen: the kingdom of the Messiah shall be set up in the world by the utter
destruction of the Jewish polity, which stood in the way of it; this was the restoring of
the kingdom of God among men, which had been in a manner lost by the woeful
degeneracy both of Jews and Gentiles. 2. That it would come with power, so as to
make its own way, and bear down the opposition that was given to it. It came with
power, when vengeance was taken on the Jews for crucifying Christ, and when it
conquered the idolatry of the Gentile world. 3. That it would come while some now
present were alive; There are some standing here, that shall not taste of death, till
they see it; this speaks the same with Mat_24:34, This generation shall not pass, till
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all these things be fulfilled. Those that were standing here with Christ, should see it,
when the others could not discern it to be the kingdom of God, for it came not with
observation.
JAMIESON, "Mar_9:1-13. Jesus is transfigured - Conversation about Elias. ( =
Matthew 16:28-17:13; Luk_9:27-36).
See on Luk_9:27-36.
COFFMAN, "The transfiguration (Mark 9:2-8), teachings concerning Elijah
(Mark 9:9-13), the cure of the lunatic boy (Mark 9:14-29), another prophecy of
the Passion (Mark 9:30-32), discussion of who was the greatest (Mark 9:33-37),
the unknown wonder-worker (Mark 9:38-42), and a collection of independent
maxims uttered by our Lord (Mark 9:43-50), form the subject matter of Mark 9.
Mark 9:1 was discussed in Mark 8, but a little further attention is directed to it
here.
And he said unto them, 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. (Mark 9:1)
The final five verses of Mark 8 and Mark 9:1 are a collection of independent
sayings of our Lord which Mark grouped together. This grouping on the part of
the inspired evangelist, however, does not require that any connection be
established in every case between two adjoining statements. Another such
grouping of independent maxims is found at the end of this chapter (Mark
9:43-50). Regarding those verses, especially Mark 9:49-50, Barclay said:
We often get a series of quite disconnected sayings of Jesus set together because
they stuck in the writer's mind in that order. ... We must not try to find some
remote connection between these sayings; we must take them individually, one
by one, and interpret each one as it comes.[1]
What Barclay affirmed of Mark 9:49-50 is likewise true of Mark 8:38 and Mark
9:1; and, although they occur side by side in this gospel, the two verses are
independent, having reference to two distinct and utterly different events which
were both in the future. Mark 8:38 has reference to the final judgment of
humanity, an event which is still future; but Mark 9:1 has reference to an event
which occurred in that generation, now nineteen centuries in the past.
The efforts of some commentators to construe these verses as a reference in both
cases to the final judgment, or any other event still in the future, has the effect of
a charge of ignorance against the Saviour of the world. Interpreting Mark 9:1 as
a reference to the final and glorious phase of the kingdom of God as ushered in
by the second coming of Christ and the appearance of his holy angels leads to
such conclusions as those of Grant who stated that "This expectation (the coming
of Jesus in the glory of the Father) was universal in the early days of
Christianity, and must go back to Jesus himself."[2] Of course, such a view
makes the Lord Jesus Christ to have been mistaken and incorrect in such a
statement as Mark 9:1. This is ground enough for rejecting all such
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interpretations. There is no need whatever to construe Mark 9:1 as a reference to
the second coming of Christ or the beginning of the glorious phase of the
kingdom. The great preachers of the Restoration have long held Mark 9:1 to be a
prophecy of the establishment of the church on the first Pentecost after the
resurrection of Jesus Christ. Dorris stated that argument as follows:
The kingdom was to come with power, and the power was to come with the
Spirit (Acts 1:8). The Spirit came on the first Pentecost after the resurrection of
Christ (Acts 2:1-4). As the kingdom was to come with power and as the power
was to come with the Spirit, and as the Spirit and the power came on Pentecost,
therefore, the kingdom came on that day.[3]
In order to deny the thesis so logically advocated by Dorris, one must hold the
Lord of Life to have been in error in his alleged meaning in Mark 9:1. Therefore,
it is mandatory to reject the application of Mark 9:1 to the subject matter of
Mark 8:38. There is no connection between them, except in the matter of their
lying alongside each other within the matrix of the sacred text. It is impossible to
interpret certain paragraphs in Mark without regard to his occasionally
grouping of disconnected saying of our Lord. See the final verses in this chapter.
[1] William Barclay, The Gospel of Mark (Philadelphia: The Westminster Press,
1956), p. 240.
[2] Frederick C. Grant, Interpreter's Bible (New York: Abingdon Press, 1951, en
loco.
CONSTABLE, "This verse is the positive truth whereas Mark 8:38 expresses the
negative. It concludes Jesus' solemn warnings in this pericope on an encouraging
note. Some standing in that mixed audience would not experience death before
they saw a preview of the kingdom that the Son of Man would establish after He
came in glory (Mark 8:38; cf. 2 Peter 1:16-19). Those individuals were Peter,
James, and John (Mark 9:2-8).
This pericope should warn unbelievers and believers alike. It is also an
encouragement to become a disciple of Jesus and to follow Him faithfully. The
choice involves eternal loss or gain. This section would have been a special
encouragement for Mark's original readers who faced the choice of undergoing
persecutions and trials for faithful commitment or abandoning their life of
discipleship. Suffering and temporary loss would be Jesus' portion, and that
would also be the destiny of His disciples. However, His faithful followers would
eventually experience glory and blessing, as He would.
BURKITT, "There is a three-fold sense and interpretation given of these words
by expositors; 1. Some refer the words to the times of the gospel after Christ's
resurrection and ascension, when the gospel was spread and propagated far and
near, and the kingdom of God came with power.
Learn hence, That where the gospel is powerfully preached, and cheerfully
obeyed, there Christ cometh most gloriously in his kingdom.
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2. Others understand these words of Christ's coming, and exercising his kingly
power in the destruction of Jerusalem; which some of the apostles then standing
by lived to see.
3. Others (as most agreeable to the context) understand the words as relating to
our Saviour's transfiguration, As if he had said, Some of you, meaning Peter,
James, and John, shall shortly see me on mount Tabor, in such splendour and
glory, as shall be a praeludium, a shadow, and representation of that glory,
which I shall appear in, when I come to judge the world at the great day.
And whereas our Saviour says not, there be some standing here which shall not
die, but, which shall not taste of death; this implies two things;
1. That after they had seen his transfiguration; they must taste of death as well
as others.
2. That they should but taste of it, and no more.
From whence learn, 1. That the faithful servants and disciples of Christ must as
length, in God's appointed time, taste and have experience of death as well as
others.
2. That although they must taste yet that they shall but taste of death; they shall
not drink of the dregs of that bitter cup ; though they fall by the hand of death,
yet shall they not be overcome by it; but in the very fall get victory over it. "
LIGHTFOOT, "1. And he said unto them, Verily I say unto you, That there be
some of them that stand here, which shall not taste of death, till they have seen
the kingdom of God come with power.
[The kingdom of God coming in power.] In Matthew, it is the Son of man coming
in his kingdom. The coming of Christ in his vengeance and power to destroy the
unbelieving and most wicked nation of the Jews is expressed under these forms
of speech. Hence the day of judgment and vengeance:
I. It is called "the great and terrible day of the Lord," Acts 2:20; 2 Thess 2:2,3.
II. It is described as "the end of the world," Jeremiah 4:27; Matthew 24:29, &c.
III. In that phrase, "in the last times," Isaiah 2:2; Acts 2:17; 1 Tim 4:1; 2 Peter
3:3; that is, in the last times of that city and dispensation.
IV. Thence, the beginning of the "new world," Isaiah 65:17; 2 Peter 3:13.
V. The vengeance of Christ upon that nation is described as his "coming," John
21:22; Hebrews 10:37: his "coming in the clouds," Revelation 1:7: "in glory with
the angels," Matthew 24:30, &c.
VI. It is described as the 'enthroning of Christ, and his twelve apostles judging
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the twelve tribes of Israel,' Matthew 19:28; Luke 22:30.
Hence this is the sense of the present place: Our Saviour had said in the last
verse of the former chapter, "Whosoever shall be ashamed of me and of my
words in this adulterous and sinful generation; of him also shall the Son of man
be ashamed, when he cometh in the glory of his Father with the holy angels," to
take punishment of that adulterous and sinful generation. And he suggests, with
good reason, that that his coming in glory should be in the lifetime of some that
stood there.
BARCLAY, "WHEN THE KING COMES INTO HIS OWN (Mark 8:38; Mark
9:1)
9:1 "Whoever is ashamed of me and of my words in this adulterous and sinful
generation, of him also shall the Son of Man be ashamed when he comes in the
glory of his Father with the holy angels." And he used to say to them, "This is
the truth I tell you--there are some of those who are standing here who will not
taste of death until they shall see the Kingdom of God coming with power."
One thing leaps out from this passage--the confidence of Jesus. He has just been
speaking of his death; he has no doubt that the Cross stands ahead of him; but
nonetheless he is absolutely sure that in the end there will be triumph.
The first part of the passage states a simple truth. When the King comes into his
Kingdom he will be loyal to those who have been loyal to him. No man can expect
to dodge all the trouble of some great undertaking and then reap all the benefit
of it. No man can expect to refuse service in some campaign and then share in the
decorations when it is brought to a successful conclusion. Jesus is saying, "In a
difficult and hostile world Christianity is up against it these days. If a man is
ashamed under such conditions to show that he is a Christian, if he is afraid to
show what side he is on, he cannot expect to gain a place of honour when the
Kingdom comes."
The last part of this passage has caused much serious thought. Jesus says that
many who are standing there will not die until they see the Kingdom coming with
power. What worries some people is that they take this as a reference to the
Second Coming; but if it is, Jesus was mistaken, because he did not return in
power and glory in the lifetime of those who were there.
But this is not a reference to the Second Coming at all. Consider the situation. At
the moment Jesus had only once been outside Palestine, and on that occasion he
was just over the border in Tyre and Sidon. Only a very few men in a very small
country had ever heard of him. Palestine was only about 120 miles from north to
south and about 40 miles from east to west; her total population was 4,000,000 or
thereby. To speak in terms of world conquest when he had scarcely ever been
outside such a small country was strange. To make matters worse, even in that
small country, he had so provoked the enmity of the orthodox leaders and of
those in whose hands lay power, that it was quite certain that he could hope for
nothing other than death as a heretic and an outlaw. In face of a situation like
that there must have been many who felt despairingly that Christianity had no
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possible future, that in a short time it would be wiped out completely and
eliminated from the world. Humanly speaking, these pessimists were right.
Now consider what did happen. Scarcely more than thirty years later,
Christianity had swept through Asia Minor; Antioch had become a great
Christian church. It had penetrated to Egypt; the Christians were strong in
Alexandria. It had crossed the sea and come to Rome and swept through Greece.
Christianity had spread like an unstoppable tide throughout the world. It was
astonishingly true that in the lifetime of many there, against all expectations,
Christianity had come with power. So far from being mistaken, Jesus was
absolutely right.
The amazing thing is that Jesus never knew despair. In face of the dullness of the
minds of men, in face of the opposition, in face of crucifixion and of death, he
never doubted his final triumph--because he never doubted God. He was always
certain that what is impossible with man is completely possible with him.
BI 1-10, "And after six days Jesus taketh with Him Peter.
Man’s transformation
The transfiguration of our Lord admonishes us of a change which we are to undergo
in this life. We must be conformed in our souls and spirits, and the use of our bodies,
to the image of the Son of God (Rom_8:29), while we are here, so that we may be
conformed to the body of His glory hereafter (Php_3:21). O, then, what a stake have
we in our treatment of this body. We must keep it in all holiness, even on its own
account, and not only because it ministers to soul and spirit. In this same body we
are to meet the Lord, and upon the use of it depends the condition in which we shall
meet Him, in glory or contempt. We must serve Him and do His work in it now, if we
hope to serve Him in it in His heavenly and everlasting kingdom hereafter. But how
can we serve Him in it, if we employ it in the service of a different and contrary
master? And how can we keep it pure and undefiled as His peculiar vessel, if we be
not watchful against the advances of that master, who has so many natural friends in
its house? For has not Satan fast friends in its corrupt affections and sinful passions?
Look at the man who has clouded his reason, palsied his limbs, by strong drink. See
the disgusting, degrading spectacle of his helplessness; hear the revilings, the folly,
the blasphemings of his imperfect speech. Can such a one entertain any serious
thoughts about the body that shall be? Can he be living in the hope of being glorified
together with Jesus Christ? See another man. His body is seen anywhere else but in
this place, where is the assembling of the body of Christ in one body, one spirit, to
give glory and worship to our great Head, with one mind, with one mouth; to stand
before that throne where sits the Son of Man at the right hand of God, in that body
which suffered and rose again. What can he care about the most precious privilege of
the body that shall he; the standing face to face before his Saviour in a like body,
amid the company of His saints in glorified bodies? In the same manner we may go
on and deal with sins less open and gross than these, and show how inconsistent they
all are with any hope of a joyful resurrection in a glorified body; and how necessary is
the bath of tears of repentance to all who commit them, that so their sins may be
washed out for the sake of Jesus Christ, and they may be found of Him in peace,
without spot, and blameless. Now, therefore, while yet it is the season, let us do the
things which concern the body that shall be. Our present body is the seed of the body
to come. It may be as unlike it, as the small black shapeless seed of the tulip is to that
beautiful flower. Still it is the seed, and according as we sow it, we shall reap. If it go
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into the ground laden with sin, ignorant of God’s service, the mere corrupt remains
of what has been expended in folly, in idleness, in unprofitableness, in rebellion
against the commandments of God, in neglect of duties, in abuse of privileges, then it
will come out of it a vile and noxious weed, which shall be cast into the everlasting
fire. But if the sinner shall turn away from his sin, and by a change of heart and life
conform to the example of Christ; if he will take his body out of the service of sin, and
conformity to the world, and use it in the service of righteousness; if he will thus, in
this world, be transformed into the likeness of the body of Christ, in all temperance,
in all purity, in all deeds of holy living, then he will have “sown to the Spirit”; and of
the Spirit he shall, through the Lord and Giver of life, reap life everlasting. In a body,
no longer of flesh and blood (which cannot inherit the kingdom of heaven), in a
spiritual body, compared with the glory and powers of which the most beautiful body
in the flesh is corruption, the strongest and most healthy is the impotence of death;
he shall stand on the everlasting mount of heaven, transfigured from this mortal
body in the raiment of a body shining as the sun, white as no fuller on earth can
white, and gathered into the company of the sons of God, such as Moses and Elias,
and beholding the Son of God in eternal glory face to face, shall say with the joyful
cry of the song of the full sense of thankful blessedness, “Master, it is good for us to
be here.” (R. W. Evans.)
On the Holy Mount
I. That seclusion is needed for the highest devotion.
II. That a devotional spirit sees new glory in Christ and in His Word.
III. That devotion is not the whole life.
IV. That devotion furnishes support for the performance of the duties and the
endurance of the trials of life. (W. M. Taylor, D. D.)
Christ the light of the body
There were other wonders in that glorious vision besides the countenance of our
Lord. His raiment, too, was changed, and became all brilliant, white as the light itself.
Was not that a lesson to them? Was it not as if our Lord had said to them, “I am a
king, and have put on glorious apparel, but whence does the glory of My raiment
come? I have no need of fine linen, and purple, and embroidery, the work of men’s
hands; I have no need to send My subjects to mires and caves to dig gold and jewels
to adorn My crown: the earth is Mine, and the fulness thereof. All this glorious earth,
with its trees and its flowers, its sunbeams and its storms, is Mine. I made it-I can do
what I will with it. All the mysterious laws by which the light and the heat flow out
forever from God’s throne, to lighten the sun, and the moon, and the stars of heaven-
they are Mine. I am the light of the world-the light of men’s bodies as well as of their
souls; and here is My proof of it. Look at Me. I am He that ‘decketh Himself with light
as it were with a garment, who layeth the beams of His chambers in the waters, and
walketh upon the wings of the wind.’” This was the message which Christ’s glory
brought the apostles-a message which they could never forget. The spiritual glory of
His countenance had shown them that He was a spiritual king-that His strength lay
in the spirit of power, and wisdom, and beauty, and love, which God had given Him
without measure; and it showed them, too, that there was such a thing as a spiritual
body, such a body as each of us some day shall have if we be found in Christ at the
resurrection of the just-a body which shall not hide a man’s spirit when it becomes
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subject to the wear and tear of life, and disease, and decay; but a spiritual body-a
body which shall be filled with our spirits, which shall be perfectly obedient to our
spirits-a body through which the glory of our spirits shall shine out, as the glory of
Christ’s Spirit shone out through His body at the transfiguration. “Brethren, we know
not yet what we shall be, but this we do know, that when He shall appear, we shall be
like Him, for we shall see Him as He is” (1Jn_3:3). (C. Kingsley, M. A.)
The influence of heaven here below
The spirits, good and bad, are all about us. There are no communications from the
spirits, but they are here and interested in our affairs. The angels are here. “Are they
not all ministering spirits, sent forth to minister for them who shall be heirs of
salvation?” And the fallen spirits are here as well. Who dare say that there are not
demoniac possessions today? They are not common in Christian lauds but I cannot
regard them impossible. Men sometimes become satanically ugly from no other
apparent cause than that they give loose rein to their passions, gratify them without
restraint, and so lose, in time, all power of controlling their passions by any
consideration of self-interest. The assassin Guiteau was such a man, and there is little
doubt that Guiteau was possessed of devils. We are told that our “adversary the devil,
as a roaring lion, walketh about, seeking whom he may devour.” No doubt that the
unseen world enwraps us, while we must guard ourselves most sedulously from the
superstition and deception too often connected with the truth. (A. P. Foster.)
Ecstasy cannot be continued
Be patient in the darkness; you cannot have the light all the time. Peter would have
three tabernacles. No, no! it was not best. We can have no continuing ecstasy. It
would rack the soul to pieces. Many have glimpses, but no eye can look steadily on
the sun. We must console ourselves with memories and anticipations. These supreme
moments which come to us occasionally in the Christian life are foretastes of the
heavenly bliss. (A. P. Foster.)
A vision of home
Years ago, after a weary climb up the flank of a high mountain, a friend led me by a
path through the woods to the head of a gorge. On either side, to right and left, stood
the huge mountain, while before us, at the end of a mighty gulf, was an enchanting
vista. Five or six miles away a village was full in sight, nestling among the hills,
surrounded with lovely green, and encircled with glories such as only a setting sun
can paint on the western sky. There was our home. Now, beyond doubt, the vision on
Tabor was to the wearied disciples, whose feet already had begun to tread a dark and
dangerous road, far more wonderful and delightful. It was to them a glimpse of
home. Far off, indeed, it seemed, and yet there at the end were glories ineffable.
The transfiguration and its teachings
God leaves not His people in the midst of many and sore trials, without vouchsafing
to them occasional periods of spiritual refreshment. The sight then given to them of
the King in His beauty left a heavenly savour upon the souls of the disciples, which
abode with them to their dying day.
I. The glimpses of Christ obtained, and the foretastes of glory experienced, in the
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sanctuary. Between that holy mountain and a Christian sanctuary many points of
resemblance are discoverable.
1. The mountain summit is a secluded spot, removed from the din and turmoil of
the earth; the house of God is a spot from which worldly affairs and associations
are excluded; where the things of time and sense fall into the background.
2. The holy hill was made by Jesus a place of prayer. God’s house is a house of
prayer. It is chiefly in the holy converse with God which is there carried on that
the furrows of care and sorrow are obliterated from his brow, the earthliness of
his spirit is worn away, and its features made to glow with a tinge of heavenly
lustre.
3. The holy hill was a mountain of testimony. A two-fold testimony was here
borne to Jesus. Jesus alone remained: a token that He fulfilled the Law and
Prophets. Also, “This is My beloved Son.” In the preached word in the sanctuary
man bears his testimony to Christ: a suffering Redeemer should be presented to
the mind of the people in God’s house of prayer. Also the Holy Spirit glorifies
Christ-“He shall testify of Me.”
4. In both places alike slumberers are awakened-“Peter and they that were with
Him were heavy with sleep, and when they were awake they saw His glory”: a
beautiful emblem of the Word of God reaching down to the sinner’s heart
through the joints of a harness of insensibility, and rousing him from the death-
like trance of sin to an apprehension of spiritual truth. When such an one is
awakened, his attention is first engaged with the Saviour’s glory. The Light of the
World is the central object on which his eye fastens. But after the soul has once
apprehended the beauty and excellency of Christ, its views of Him in all His
offices are continually enlarged. Fresh glimpses of the King’s beauty are
vouchsafed to it from time to time in the sanctuary.
II. The design with which such glimpses of Christ and foretastes of glory are
vouchsafed.
1. One main design of the transfiguration in reference to the apostles was to
strengthen their faith in their Master’s Divinity.
2. Another design was, doubtless, to nerve and prepare the apostles for
endurance in the cause of Christ.
III. The temporary and transient character of these glimpses of Christ and foretastes
of glory which the people of God experience here below.
1. Much as we could wish to retail that enjoyable sense of God’s presence, yet it is
God’s will that after we have refreshed our spirits by these foretastes of glory, we
should, “in the strength of that meat,” descend once again to the plain and
encounter, for a few years more, the buffetings of the world. The soul cannot
always be in its pleasant places, nor, while this life lasts, does God intend that it
should. There is a daily round of duty which it is the Lord’s will that we shall
execute as His appointed task. Genuine apprehensions of Christ’s love are
incentives to exertion, not to sloth and self-indulgence.
2. The questioning which, when our Lord approached the multitude, was being
carried on between the scribes and His disciples. The first sounds which greeted
His Divine ear on reaching the plain were sounds of debate. Nothing grates with
more harshness on the ear of one accustomed to hold communion with God, and
to live much in a spiritual atmosphere, than religious controversy. Those who are
called to controversy should be much in the sanctuary, and submit a willing ear to
the testimony of Jesus. (Dean Goulburn.)
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The transfiguration of Christ
I. What the disciples saw-“He was transfigured before them.”
1. The unveiled glory of Christ.
2. The glorified attendants from the world of spirits.
3. The bright cloud of the Divine Presence. Not a dark cloud as under the old
dispensation, but a cloud of light.
II. What the disciples heard.
1. An affecting conversation.
2. An approving testimony.
3. An authoritative command.
III. What the disciples felt.
1. The blessedness of heavenly society.
2. A solemn awe-“sore afraid.”
3. The Saviour’s touch.
IV. Practical instructions.
1. This manifestation was given to disciples.
2. This communication was given whilst they were praying.
3. To prepare them for future trials. (W. J. Brock, B. A.)
Transfiguration of Christ
1. One design of the transfiguration, undoubtedly, was to give the disciples some
idea of Christ’s future appearance, when He should come in His kingdom.
2. But, again, another purpose of the transfiguration was probably to honour
Christ and His gospel.
3. But, again, we have in this narrative, in strong contrast with the glories of the
transfiguration, the weakness of poor humanity.
4. But why, let us again ask, has our Church selected such a portion of Scripture
as this to be read at this season? It seems, at first view, very inappropriate. What
have we to do in Lent with the glories of the transfiguration? Why, when we are
called to humble ourselves in prayer and confession of sin, are we directed to
such a portion of God’s Word as this? Because the most remarkable feature in
this transaction was, that amid the splendours of that transfiguration, the death
of Christ has the most prominent place. (W. H. Lewis, D. D.)
The use of religious excitement
Vivid emotions are, by the law of their being, transient. They cannot last. Possibly,
their very intensity is, roughly speaking, the measure of their evanescence. Souls
cannot live and work on day by day with the emotions at high pressure. Now, what is
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to be said of these Occasional times of excited feeling?
I. That no man must take religious feeling for religion. But after that, what? That all
such excited feelings are false, and hollow, and perilous, and must, therefore, be at
once suppressed? That plain, simple obedience to God’s will is all in all, and,
therefore, all deep emotions are evil and to be avoided? Surely, no. Surely, the true
thing to be said is this, that God gives these periods of strong feeling as mighty helps
to our weak and wavering courage; that they are a spur to the halting obedience, and
a goad to the reluctant will. True, these feelings must be guided and regulated and led
into practical channels, else, of course, they will run to waste, and leave behind them
only the barrenness of a field, over which the flood has rushed headlong in its
devastating course. I am not speaking of ungoverned and fanatical excitement, but of
deep and powerful religious emotion, when I say that God gives it to carry us by its
force over the earlier difficulties of the new and converted life, or to nerve us to
resolutions and set us upon courses of action, which would, probably, be impossible
to the calculating calmness of dispassionate reason. But I think, my brethren, these
times of unusual religious fervour have another use. They open to the soul visions of
a state of love, and joy, and heavenly mindedness, which, if afterwards they turn into
nothing but regret and longing, nevertheless, leave behind them a blessing. It is good
for the weary toiler, conscious of his cold, shallow heartedness, the poverty of his
faith, and love, and hope, to be able to say, though sighing as he says it:-“I have
known the blessedness of a bright, triumphant faith. I have understood what it is to
pray with holy fervour.” Can it be well to say, “I have known,” when it were so much
better to be able to say, “I know”? Yes, I think it is well; for, if he be wise who says it,
he will know that these higher, deeper, keener feelings cannot be always with him. He
will gather up the truths and the duties they have brought to him, as we gather up the
bright shells and gem-like pebbles on the seashore when the spring tide has ebbed.
Those will be kept, when the surging waves that bore them to our feet have retired.
He will regard the swelling of his emotions, when the sun of God’s grace has melted
the snow of his chilled heart as the overflow of a river; and he will no more expect the
flow of his religious feeling to maintain the fulness and force to which it has at times
risen, than he would expect a river to be always at the flood. Let us once realize that
these more vivid religious emotions are occasional helps and not permanent states,
that they reveal to us what might be, but for the weakness and earthliness of our
nature, and are in themselves no proofs of high attainments of grace, and then we
may thank God for them, and not be afraid or ashamed to say, “I have known,” when
we dare not say, “I know.”
II. How far is religious emotion to form any part of our daily religious life; or, in
other words, how far are the feelings to be regularly employed in the service of God?
What shall we say as to ordinary religious emotion? Is it a good thing or a bad thing?
Assuredly, as I repeat, our feelings were not given us for the purpose of being crushed
out. Our religion is not one of mere dry duty. The very fact that love holds so
prominent a place in it is a proof that, at least, some amount of religious feeling is
necessary for a true religious life. But I would ask this: If we read our Bibles candidly,
does it not seem that a greater amount of religious emotion is expected to find place
in the daily life of Christian men than is commonly felt or commonly supposed? St.
Paul was a most thoroughly practical man, eminently a man of action, always up and
doing. He surely was one who would scorn to let feeling take the place of obedience,
or to suffer the simple daily duties of life to escape under the cloak of heavenly
aspirations and high-flown sentiment; yet, if anything is plain in his Epistles, it is
that the life of duty, however rigid and self-sacrificing, without love, joy, peace-a life
of obedience, in other words, without emotion, would utterly fail to satisfy him. Has,
in a word, even excitement no work to do, no end to answer, in the daily Christian
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life? Take any keen, eager, impulsive, excitable person, may I not believe that God
gave such person the power of quick impulse and eager aspiration for some worthy
end? What is that end, my brethren? Is it to enjoy a ball, or a novel, or a sport? One
would really think so when one hears of so many people who, themselves keenly
enjoying all manner of worldly amusements, and throwing themselves into them
heart and soul, as we say, when they see others as keenly and engrossingly giving
themselves to religious occupations, settle the matter with a self-satisfied smile by
saying, “Oh, it is all excitement!” Might it not be a better way of looking at it if they
should think and say, “I don’t know how such an one can enjoy so much religion. I
only know I don’t and can’t. I wish I could. I wish I could take delight in high and
holy things.” (Bishop Walsham How.)
The lessons of the transfiguration
The practical question for us to consider is this-How does the transfiguration fit into
our lives? What should be its effect on us?
I. It confirms our faith in Christ as the true redeemer of men. Ii. It should animate us
to follow Christ in the way of the cross. Our Lord, after announcing that He must
needs die, taught His disciples that they must die with Him and like Him; that they,
too, must deny themselves and take up the cross; that they must lose their life in
order to save it; that to gain the whole world and lose their own souls would be but a
sorry exchange; and that, if they were afraid or ashamed thus to follow Him, He
would be ashamed of them when He came in the glory of His Father and of the holy
angels (St. Mat_16:21-28; St. Mar_8:31-38; St. Luk_9:21-26). Self-sacrifice is the law
of the highest life; we can only rise into the life of love as we deny and crucify the self
in us; we must die to the flesh if we would live and walk in the spirit; the body must
die before we can rise into a sinless and perfect life. In one word, religion must be a
life-long effort, a life-long sacrifice. Not in mere enjoyment, even though it be an
enjoyment of worship, of growth in knowledge, or of quick spiritual response to fine
thoughts and pure impulses, but by toil, by self-denial, by really spending ourselves
in the service of God and man, by a constant reaching forth after still higher and
nobler aims, do we rise into the life and follow the example of Christ Jesus our Lord.
Try yourselves by this test, then. Ask yourselves whether your religion has yet
become a sacred and inspiring reality to you, making toil, pain, sacrifice, death itself,
welcome to you, if you may thus win Christ and be found in Him. (S. Cox, D. D.)
Elias with Moses
Reasons are not far to find why these two should be brought back together from the
other world to take part in the scene.
I. They were the representatives of the quick and dead. Moses had died; Elijah had
ascended alive into heaven. They were types of the two great divisions which shall
appear before the same Lord when He comes in the glory of which that was a glimpse
and foretaste, the dead and the living both standing before the judgment seat of
Christ.
II. Both had passed from earth in mystery: the first buried by the hand of God in
some unfrequented valley apart from his countrymen; the other not dying, but
vanishing instantaneously in the midst of life. Both had disappeared, no more to be
seen by mortal eye till, in far-distant times, the same Hand that had carried them
away should bring them back on the Mount of Transfiguration. It suggests the
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mighty truth, that, however we are taken, whether lost to men in the depth of the sea,
or consumed by the devouring fire, it matters nothing to the Great Keeper of His
people, Who will bring all back again at the last day.
III. But the chief motive, no doubt, was to unite the representatives of the three great
Dispensations of Divine government-the Law, the Prophets, and the Gospel. (H. M.
Luckock, D. D.)
The transfiguration gives us a pledge and earnest of our personal identity
in the risen state
And doubtless one reason for the preservation of our identity is for mutual
recognition-that we may know hereafter those whom we have known in the flesh. It
puts before us a powerful incentive to make friends on earth with whom we may
spend not only the life here, but the eternal life in heaven. Again, the scene opens up
a further field of thought, when we recall the fact that St. Peter was able to recognize
Moses and Elijah, though he had never seen them in the flesh. Shall we, then,
recognize the great saints in the world to come, whom we have learnt by the study of
their lives and work to know as though we had seen them face to face? There was
clearly something-it, may have been some lingerings of the splendour which
illumined his face after communing with God, which painters have tried to express
by the familiar “horns of light”-we cannot tell what it was, but it satisfied the apostle
that the form was none other than that of Moses. Will there be nothing by which, in
like manner, we shall recognize the Baptist, or the Beloved Disciple, or the Blessed
Virgin, or Mary of Magdala? Will the student of theology, who has read the mind of
St. Augustine, or pictured the fiery Athanase, with his feeble frame but lion heart,
confronting the world for the great mystery of the Blessed Trinity, find no means of
identifying them when they meet hereafter? Will there be nothing to mark painters
like Fra Angelico or Raphael, or poets such as Dante, or Tasso, or Milton? It must
surely be that marks of recognition, in all who have witnessed for God and moulded
the minds of men by their words or works, will not be wanting. (H. M. Luckock, D.
D.)
It is good for us to be here
If any earthly place or condition might have given warrant to Peter’s motion, this was
it.
1. Here was a hill-the emblem of heaven.
2. Here were two saints-the epitome of heaven.
3. Here was Christ-the God of heaven. (Bishop Hall.)
Peter and his fellows were so taken with the sight of the felicity they saw, that they
desired to abide on the mount with Jesus and the saints. What moved them shows
what will delight us when this transient world is over, and God will gather His people
to Himself.
1. Here was but Hermon; and there will be heaven.
2. Here were but two saints; there, the mighty multitude no man can number.
3. Here was but Christ transfigured; there, He will sit at the right hand of God,
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enthroned in the majesty of heaven.
4. Here was a representation for a brief interval; there, a gift and permanent
possession of blessedness. (T. M. Lindsay, D. D.)
The transfiguration teaches us that
(1) Special manifestations of favour attend entire submission to the Divine
will;
(2) outward splendour is the proper accompaniment of inward excellence;
(3) Christ is attested to men as the object of Divine approval and delight;
(4) therefore they should love and trust, honour and obey Him;
(5) first lessons are to be retained, that further may be received;
(6) prophecy teaches that suffering belongs to the present service of God. (J.
H. Godwin.)
The transfiguration
The Saviour was strengthened for conflict. Moses and Elias talked with Him, not
concerning the dark aspects of His death, but its wonderful effects.
I. The transfiguration was a preparation for the disciples. They saw some
manifestation of their Master’s glory. How greatly this would strengthen them. Was a
source of comfort in after times.
II. The transfiguration has its practical lessons for us.
1. The mountain of prayer is always the mountain of transfiguration. If we would
have our trials and sorrows transfigured, we must get up into the mount of
converse with God. Here we see them in their dark aspect, only there can we learn
how to glory in tribulation.
2. The hour of prayer is often a foretaste of future joy.
3. Let us always remember the decease which Jesus accomplished at Jerusalem.
Christ’s death is our one all-powerful argument with God. All blessing to the
world, and to us, comes through that precious death. In heaven much of our
converse will be of “the decease,” etc. (J. W. Boulding.)
The glorified saint
Every faculty, thought, and emotion shall reflect His holiness, truth, and love. The
leafless tree, trembling in the cold blast of the winter winds, is the image of what we
now are; the same tree covered with foliage, blossoms, and fruit, is the symbol of
what the sanctified soul shall be. The dark sorrowful cloud hanging heavily in the
atmosphere represents our present state; that cloud penetrated by the rays of the
morning light, fringed with gold, made luminous and beautiful by the splendour of
the rising sun, is the expression of the glory that shall be revealed in the spirits of
redeemed men. The mind shall be illumined with the pure light of knowledge
unmingled with error; the heart shall be filled with all the emotions which constitute
perfect bliss; the imagination shall soar to the highest regions and present nothing to
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the soul but visions of truth and beauty. The whole nature shall be in harmony with
itself, with God, with the holy intelligences of the spirit world, and with all the
circumstances in which it shall forever exist. (Thomas Jones.)
Dust of gold gathered from a variety of authors
The decease was the keystone of the arch of glory. (J. Morison, D. D.)
In the interior of Christ’s being there must have been an infinite fulness of
heavenliness, of all that constitutes the essential glory of heaven. (J. Morison, D. D.)
“Hear ye Him,” for His words embody the very thoughts, desires, and determinations
of the Divine Mind. (J. Morison, D. D.)
The name of the mountain is not mentioned, and thereby superstition is prevented.
(Bengel.)
The cloud shows that human nature cannot bear the glory of God without admixture
or interposition. (Bengel.)
Ah! bright manifestations in this vale of tears are always departing manifestations.
(Dr. Brown.)
How can we hope ever to be transfigured from a lump of corrupt flesh if we do not
ascend and pray? (Hall.)
Exceptional hours in life
There are exceptional hours in human history, when men utter words which attest
the grandeur of the human mind, when the countenance burns with the fire of
intelligent enthusiasm, and the voice reaches a tone of purer music than is born of
earth; and in those exceptional hours we see somewhat of the dignity of human
nature. Multiply this by infinitude, and we shall know something of what the
disciples saw when Christ’s “face did shine as the sun, and His raiment was white as
the light.” (J. Parker, D. D.)
The hiding of the higher life
The hiding of the higher life will be in proportion to its compass and elevation. The
young Christian talks more of his experience than the old Christian, just as a rill may
make more noise than a river. An ordinary mother talks much of her child; but the
mother of Christ “kept all these things, and pondered them in her heart.” (J. Parker,
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D. D.)
Secrecy enjoined till the Son of Man be risen from the dead
I. Christ’s life not to be told in fragments.
II. The parts of Christ’s life are mutually explanatory.
III. The resurrection of Christ, the great reconciling and all-explaining fact in His
ministry. His profoundest words would have had no meaning had He not known that
He would rise again from the dead. (J. Parker, D. D.)
Moses and Elias talking with Jesus
I. Deputed men are still living.
II. Death does not destroy the individuality of men.
III. The greatest of departed men are interested in the work of Christ.
IV. Immediate personal communication between departed spirits and men yet in the
flesh is possible. (J. Parker, D. D.)
The transfiguration of Christ
To what may we compare this wonderful change? Suppose you have before you the
bulbous root of the lily plant. You look at it carefully, but there is nothing attractive
about it. How rough and unsightly it appears! You close your eyes upon it for a brief
space. You open them again. But what a change has taken place! That plain, homely-
looking bulb has disappeared, and in its place there stands before you the lily plant.
It has reached its mature growth. Its flower is fully developed, and blooming in all its
matchless beauty! What a marvellous change that would be! And yet it would be but a
feeble illustration of the more wonderful change that took place in our Saviour at His
transfiguration. Here is another illustration. Suppose we are looking at the western
sky, towards the close of day. Great masses of dark clouds are covering all that part of
the heavens. They are but common clouds. There is nothing attractive or interesting
about them. We do not care to take a second look at them. We turn from them for a
little while, and then look at them again. In the meantime the setting sun has thrown
his glorious beams upon them. How changed they now appear! All that was common
place and unattractive about them is gone. How they glow and sparkle! Gold, and
purple, and all the colours of the rainbow are blending, how beautifully, there! Are
these the same dull clouds that we looked upon a few moments before? Yes; but they
have been transfigured. A wonderful change has come over them. And here we have
an illustration of our Lord’s Transfiguration. The first wonder about this incident in
His life is the wonderful change which took place in His appearance then. (Dr.
Newton.)
How we know there is a heaven
A Sunday school teacher was talking to one of her scholars about heaven, and the
glory we shall have when we reach that blessed place. He was a bright boy, about nine
or ten years old, named Charlie. After listening to her for a while, he said: “But you
16

have never been there, Miss D., and how do you know there really is any such place?”
“Charlie,” said the teacher, “you have never been to London; how do you know there
is such a city?” “O, I know that very well,” said Charlie, “because my father is there;
and he has sent me a letter, telling me all about it.” “And God, my Father, is in the
heavenly city,” said Miss D., “and he has sent me a letter, telling me about the glory of
heaven, and about the way to get there. The Bible is God’s letter.” “Yes, I see,” said
Charlie, after thinking awhile, “there must be a heaven, if you have got such a nice
long letter from there.” The lesson of hope is the first lesson taught us by the
transfiguration. (Dr. Newton.)
The decease at Jerusalem; or, the power of the cross
A heathen ruler had heard the story of the cross, and desired to know its power.
When he was sick, and near his end, he told his servants to make him a large wooden
cross, and lay it down in his chamber. When this was done, he said: “Take rue now
and lay me on the cross, and let me die there.” As he lay there dying, he looked in
faith to the blood of Christ that was shed upon the cross, and said: “It lifts me up: it
lifts me. Jesus saves me!” and thus he died. It was not that wooden cross that saved
him; but the death of Christ, on the cross to which He was nailed-the death of which
Moses and Elias talked with Him, that saved this heathen man. They knew what a
blessing His death would be to the world, and this was why they talked about this
death. (Dr. Newton.)
The Transfiguration
2 After six days Jesus took Peter, James and
John with him and led them up a high
mountain, where they were all alone. There he
was transfigured before them.
BARNES, "And after six days ... - See this passage explained in the notes at
Mat_17:1-9.
CLARKE, "And after six days Jesus taketh with him Peter, etc. - For a
full account of the nature and design of the transfiguration, see on Mat_17:1 (note),
etc.
A high mountain - I have conjectured, Mat_17:1, that this was one of the
mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a
mountain near Caesarea 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 Luk_9:29.
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GILL, "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 Gill on
Mat_17:1;
and he was transfigured before them; the above three disciples; See Gill on
Mat_17:2.
HENRY, "II. A specimen of that kingdom in the transfiguration of Christ, six days
after Christ spoke that prediction. He had begun to give notice to his disciples of his
death and sufferings; and, to prevent their offence at that, he gives them this glimpse
of his glory, to show that his sufferings were voluntary, and what a virtue the dignity
and glory of his person would put into them, and to prevent the offence of the cross.
1. It was on the top of a high mountain, like the converse Moses had with God,
which was on the top of mount Sinai, and his prospect of Canaan from the top of
mount Pisgah. Tradition saith, It was on the top of the mount Tabor that Christ was
transfigured; and if so, the scripture was fulfilled, Tabor and Hermon shall rejoice in
thy name, Psa_89:12. Dr. Lightfoot, observing that the last place where we find
Christ was in the coasts of Caesarea-Philippi, which was far from mount Tabor,
rather thinks it was a high mountain which Josephus speaks of, near Caesarea.
2. The witnesses of it were Peter, James, and John; these were the three that were
to bear record on earth, answering to Moses, Elias, and the voice from heaven, the
three that were to bear record from above. Christ did not take all the disciples with
him, because the thing was to be kept very private. As there are distinguishing
favours which are given to disciples and not to the world, so there are to some
disciples and not to others. All the saints are a people near to Christ, but some lie in
his bosom. James was the first of all the twelve that died for Christ, and John
survived them all, to be the last eyewitness of this glory; he bore record (Joh_1:14);
We saw his glory: and so did Peter, 2Pe_1:16-18.
3. The manner of it; He was transfigured before them; he appeared in another
manner than he used to do. This was a change of the accidents, the substance
remaining the same, and it was a miracle. But transubstantiation, the change of the
substance, all the accidents remaining the same, is not a miracle, but a fraud and
imposture, such a work as Christ never wrought. See what a great change human
bodies are capable of, when God is pleased to put an honour upon them, as he will
upon the bodies of the saints, at the resurrection. He was transfigured before them;
the change, it is probable, was gradual, from glory to glory, so that the disciples, who
had their eye upon him all the while, had the clearest and most certain evidence they
could have, that this glorious appearance was no other than the blessed Jesus
himself, and there was no illusion in it. John seems to refer to this (1Jo_1:1), when he
speaks of the word of life, as that which they had seen with their eyes, and looked
upon. His raiment became shining; so that, though probably, it was sad-coloured, if
not black, yet it was now exceeding white as snow, beyond what the fuller's art could
do toward whitening it.
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COFFMAN, "THE TRANSFIGURATION
And after six days ... Luke placed this event as "eight days" afterward; but, as
Barclay said, "There is no discrepancy here. They both mean what we would
express by saying, `About a week afterward.'"[4]
In counting up a week, Sunday to Sunday, one gets eight days if he counts the
Sundays and six days if he counts between the Sundays. Both styles of time
reckoning were in vogue in those days. Outside of particular times noted in
Mark's account of the Passion, this "is the only precise note of time given by
Mark."[5] This fact, however, is no basis whatever for designating the
transfiguration as a fulfillment of Mark 9:1.
Peter, and James, and John ... This is an example of Mark's stringing words,
phrases, clauses, and episodes together by means of this simple connective. He
also used "for" in the same manner, as in Mark 8:35-38. These three apostles
formed somewhat of an "inner three" within the company of the Twelve, as also
at the raising of Jairus' daughter, and in the Garden of Gethsemane. The special
preferment given by the Lord to these three was doubtless prompted by the key
roles that they would have in the church. James was the first to seal his testimony
with his blood; Peter preached the first sermon; and John remained on earth the
longest and delivered the final prophecy.
High mountain apart ... This was doubtless Mount Hermon, or one of its
adjacent spurs. Only these mountains qualify as being in the vicinity where Jesus
was placed in the sacred text and also as being "high." Mount Tabor, the
traditional site, was not high, being only about 1,500 feet in elevation. Moreover,
it was inhabited on top in the time of Christ, and it would not have been taking
the apostles "apart" for the Lord to have led them up Mount Tabor. Mount
Hermon is a snow-capped peak 9,200 in altitude.
Transfigured before them ... This word is found only in the New Testament
records of this event and in Romans 12:2,2 Corinthians 3:18. "It means a change
of form, an effulgence from within, not a mere `flood of glory' from without."[6]
Both Matthew and Luke give fuller accounts of this wonder than does Mark. The
parallel references are Matthew 17:1-8 and Luke 9:28-36. Each gospel writer
added the priceless ingredient of some detail omitted by the others. Matthew
mentioned the Saviour's coming and touching the apostles; Mark threw in that
homely detail that "no fuller on earth" could have made Jesus' garments so
white; and Luke provided the pertinent conversation between the Lord and
Moses and Elijah.
[4] William Barclay, op. cit.. p. 215:
[5] Henry E. Turlington, The Broadman Bible Commentary (Nashville:
Broadman Press, 1946), p. 338.
[6] Frederick C. Grant, op. cit., en loco.
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CONSTABLE, "Verses 2-4
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 Exodus 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 Mark 9:1. In the Old Testament the glory of
God was represented with bright light. Mark placed Elijah in the prominent
position before Moses (Mark 9:4) probably because he was to be Messiah's
forerunner (Malachi 3:1; Malachi 4:5).
Verses 2-8
3. The Transfiguration 9:2-8 (cf. Matthew 17:1-8; Luke 9:28-36)
This event not only fulfilled Jesus' prediction in Mark 9:1, but it also confirmed
what Peter had confessed in Mark 8:29. Despite Jesus' coming death (Mark
8:31-32), it assured His disciples of eventual glory (Mark 8:38). Jesus had just
finished addressing a wide audience (Mark 8:34). Now He spoke to a very
narrow one (Mark 9:2).
"The transfiguration scene develops as a new 'Sinai' theophany with Jesus as the
central figure." [Note: Lane, p. 317.]
BURKITT, "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.
LIGHTFOOT, "[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, Matthew 16:13; Mark 8:27; Luke 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," &c., 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
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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? &c. And they departed thence, and
passed through Galilee, and came to Capernaum," Mark 9:28,30,33.
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.
BENSON, "Mark 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 μετεμορφωθη, here used, seems to
refer to the form of God, and the form of a servant, mentioned by St. Paul,
Philippians 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, Matthew 17:1-13.
BARCLAY, "THE GLORY OF THE MOUNTAIN TOP (Mark 9:2-8)
9:2-8 Six days after, Jesus took Peter and James and John along with him and
brought them up into a high mountain, all by themselves, alone. And he was
transfigured in their presence. His clothes became radiant, exceedingly white,
such that no fuller on earth could have made them so white. And Elijah and
Moses appeared to them, and they were talking with Jesus. Peter said to Jesus.
"Teacher, it is good for us to be here. So let us make three booths, one for you,
and one for Moses and one for Elijah." He said this because he did not know
what he was saying, for they were awe-struck. And there came a cloud
overshadowing them. And there came a voice from the cloud, "This is my
beloved Son. Hear Him!" And immediately, when they had looked round, they
21

saw no one any more except Jesus alone with them.
We are face to face with an incident in the life of Jesus that is cloaked in mystery.
We can only try to understand. Mark says that this happened six days after the
incidents near Caesarea Philippi. Luke says that it happened eight days
afterwards. There is no discrepancy here. They both mean what we might
express by saying, "About a week afterwards." Both the Eastern and the
Western Churches hold their remembrance of the transfiguration on 6th August.
It does not matter whether or not that is the actual date, but it is a time we do
well to remember.
Tradition says that the transfiguration took place on the top of Mount Tabor.
The Eastern Church actually calls the Festival of the Transfiguration the
Taborion. It may be that the choice is based on the mention of Mount Tabor in
Psalms 89:12, but it is unfortunate. Tabor is in the south of Galilee and Caesarea
Philippi is away to the north. Tabor is no more than 1,000 feet high, and, in the
time of Jesus, there was a fortress on the top. It is much more likely that this
event took place amidst the eternal snows of Mount Hermon which is 9,200 feet
high and much nearer Caesarea Philippi and where the solitude would be much
more complete.
What happened we cannot tell. We can only bow in reverence as we try to
understand. Mark tells us that the garments of Jesus became radiant. The word
he uses (stilbein, Greek #4744) is the word used for the glistening gleam of
burnished brass or gold or of polished steel or of the golden glare of the sunlight.
When the incident came to an end a cloud overshadowed them.
In Jewish thought the presence of God is regularly connected with the cloud. It
was in the cloud that Moses met God. It was in the cloud that God came to the
Tabernacle. It was the cloud which rifled the Temple when it was dedicated after
Solomon had built it. And it was the dream of the Jews that when the Messiah
came the cloud of God's presence would return to the Temple. (Exodus 16:10,
Exodus 19:9, Exodus 33:9, 1 Kings 8:10, 2 Maccabees 2:8.) The descent of the
cloud is a way of saying that the Messiah had come, and any Jew would
understand it like that.
The transfiguration has a double significance.
(i) It did something very precious for Jesus. Jesus had to take his own decisions.
He had taken the decision to go to Jerusalem and that was the decision to face
and accept the Cross. Obviously he had to be absolutely sure that was right
before he could go on. On the mountain top he received a double approval of his
decision.
(a) Moses and Elijah met with him. Now Moses was the supreme law-giver of
Israel. To him the nation owed the laws of God. Elijah was the first and the
greatest of the prophets. Always men looked back to him as the prophet who
brought to men the very voice of God. When these two great figures met with
Jesus it meant that the greatest of the law-givers and the greatest of the prophets
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said to him, "Go on!" It meant that they saw in Jesus the consummation of all
that they had dreamed of in the past. It meant that they saw in him all that
history had longed for and hoped for and looked forward to. It is as if at that
moment Jesus was assured that he was on the right way because all history had
been leading up to the Cross.
(b) God spoke with Jesus. As always, Jesus did not consult his own wishes. He
went to God and said, "What wilt thou have me to do?" He put all his plans and
intentions before God. And God said to him, "You are acting as my own beloved
Son should act and must act. Go on!" On the mountain of the transfiguration
Jesus was assured that he had not chosen the wrong way. He saw, not only the
inevitability, but the essential rightness of the Cross.
(ii) It did something very precious for the disciples.
(a) They had been shattered by Jesus' statement that he was going to Jerusalem
to die. That seemed to them the complete negation of all that they understood of
the Messiah. They were still bewildered and uncomprehending. Things were
happening which not only baffled their minds but were also breaking their
hearts. What they saw on the mountain of the transfiguration would give them
something to hold on to, even when they could not understand. Cross or no
Cross, they had heard God's voice acknowledge Jesus as his Son.
(b) It made them in a special sense witnesses of the glory of Christ. A witness has
been defined as a man who first sees and then shows. This time on the mountain
had shown them the glory of Christ, and now they had the story of this glory to
hide in their hearts and to tell to men, not at the moment, but when the time
came.
MACLAREN, "THE TRANSFIGURATION
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
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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
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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.
3 His clothes became dazzling white, whiter than
anyone in the world could bleach them.
BARNES, "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.
GILL, "And his raiment became shining,.... With the rays of glory and
brightness which darted from his body through his clothes, and made them as bright
as the light of the sun at noon day: and
exceeding white as snow; than which nothing is whiter;
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so as no fuller on earth can white them. The Syriac version renders it, "as men
cannot white on earth"; and the Persic thus, "so as men could not behold him". Just
as the Israelites could not steadfastly behold the face of Moses, because of the glory
of his countenance, when he came down from the mount; See Gill on Mat_17:2.
HENRY, " The manner of it; He was transfigured before them; he appeared in
another manner than he used to do. This was a change of the accidents, the
substance remaining the same, and it was a miracle. But transubstantiation, the
change of the substance, all the accidents remaining the same, is not a miracle, but a
fraud and imposture, such a work as Christ never wrought. See what a great change
human bodies are capable of, when God is pleased to put an honour upon them, as he
will upon the bodies of the saints, at the resurrection. He was transfigured before
them; the change, it is probable, was gradual, from glory to glory, so that the
disciples, who had their eye upon him all the while, had the clearest and most certain
evidence they could have, that this glorious appearance was no other than the blessed
Jesus himself, and there was no illusion in it. John seems to refer to this (1Jo_1:1),
when he speaks of the word of life, as that which they had seen with their eyes, and
looked upon. His raiment became shining; so that, though probably, it was sad-
coloured, if not black, yet it was now exceeding white as snow, beyond what the
fuller's art could do toward whitening it.
JAMIESON, "
COFFMAN, "This event should be understood as a factual, objective, historical
event, in which Christ deliberately permitted three of his apostles to glimpse the
Lord in this manifestation of his glorious heavenly nature. Speculation as to why
this was done is fruitless. Christ himself evidently received strength and
encouragement from the approving words of Moses and Elijah; and certainly,
the apostles received in this event an experience they never forgot.
BURKITT, "Observe here, 1. That to confirm the disciples faith in the truth of
Christ's divine nature, he was pleased to suffer the rays of his divinity to dart
forth before their eyes, so far as they were able to bear it. His face shined with a
pleasing brightness, and his raiment with such a glorious lustre, as did at once
both delight and dazzle the eyes of the disciples.
Observe, 2. The choice which our Saviour makes of the witnesses of his glorious
transfiguration; his three disciples, Peter, James and John. But why disciples?
Why three disciples? Why these three?
1. Why disciples? Because this transfiguration was a type and shadow of his
glory in heaven: Christ vouchsafes therefore the earnest and first-fruits of that
glory only to saints, upon whom he intended to bestow the full harvest in due
time.
2. Why three discples? Because three were sufficient to witness the truth and
reality of this miracle. Judas was unworthy of this favour; yet lest he should
murmur, or be discontented, others are left out as well as he.
But, 3. Why these three, rather than others?
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Probably, 1. Because these three were more eminent for grace, zeal, and love
towards Christ. Now the most eminent manifestations of glory are made to those
that are most excelling in grace.
2. These three disciples were witnesses of Christ's agony and passion; to prepare
them for which, they are here made witnesses of his transfiguration. This
glorious vision upon mount Tabor, fitted them to abide the terror of mount
Calvary.
Observe, 3. The glorious attendants upon our Saviour at his transfiguration.
They were two, two men; and those two men, Moses and Elias. This being but a
glimpse of Christ's glory, not a full manifestation of it, only two of the glorified
saints attend at it. These two attendants are not two angels, but two men;
because men were more nearly concerned than angels in what was done.
But why Moses and Elias, rather than other men?
1. Because Moses was the giver of the law, and Elias the chief of the prophets.
Now both these attending upon Christ, did shew the consent of the law and the
prophets with Christ, and their accomplishment and fulfilling in him.
2. Because these two were the most laborious servants of Christ, both adventured
their lives n God's cause, and therefore are highly honoured by him. For, Those
that honour him, he will honour.
Observe, 4. The carriage and demeanor of the disciples upon this great occasion:
1. They supplicate Jesus, not Moses and Elias; they make no suit to them, but to
Christ only: Master, it is good being here. O! what a ravishing comfort and
satisfaction is the communion and fellowship of the saints! But the presence of
Christ amongst them, renders their joys transporting.
2. They proffer their service to farther their continuance of what they did enjoy;
Let us make three tabernacles. Saints will stick at no pains or cost for the
enjoyment of Christ's presence and his people's company.
Learn hence, That a glimpse of heaven's glory is sufficient to wrap a soul int
extacy and to make it out of love with worldly company.
2. That we are too apt to desire more of heaven upon earth than God will allow.
We would have the heavenly glory come down to us, but are unwilling by death
to go up to that.
Observe, 5. How a cloud was put before the disciples eyes, when the divine glory
was manifested to them; partly to allay the lustre and resplendency of that glory
which they were swallowd up with: the glory of heaven is insupportable in this
sinful state; we cannot bear it unveiled: and partly to hinder their farther prying
and looking into that glory. We must be content to behold God through a cloud
27

darkly here, ere long we shall see him face to face.
Observe, 6. The testimony given out of the cloud, by God the Father, concerning
Jesus Christ his Son: This is my beloved Son, hear him.
Where note, 1. The dignity of his person; he is my Son. For nature co-essential,
and for duration co-eternal, with his Father.
2. The endearedness of his relation; he is my beloved Son; because of his
conformity to me, and compliance with me. Likeness is the cause of love; and an
union and harmony of wills, causes a mutual endearing of affections.
3. The authority of his doctrine; Hear ye him; not Moses and Elias, who were
servants, but Christ, my Son, whom I have commissioned to be the great Prophet
and Teacher of my church. Therefore, adore him as my Son, believe in him as
your Saviour, and hear him as your Law-giver. The obedient ear honours Christ
more than either the gazing eye, the adoring knee, or the applauding tongue.
4 And there appeared before them Elijah and
Moses, who were talking with Jesus.
GILL, "And there appeared unto them Elias with Moses,.... Or Moses and
Elias, as all the Oriental versions read, as in Mat_. 17:3; see Gill on Mat_17:3,
and they were talking with Jesus; concerning his decease, and what he was to
do and suffer at Jerusalem, and of which he himself had lately talked with his
disciples; so that this might have been a confirmation of these things to them; See
Gill on Mat_17:3.
HENRY, "His companions in this glory were Moses and Elias (Mar_9:4); They
appeared talking with him, not to teach him, but to testify to him, and to be taught
by him; by which it appears that there are converse and intercourse between glorified
saints, they have ways of talking one with another, which we understand not. Moses
and Elias lived at a great distance of time one from another, but that breaks no
squares in heaven, where the first shall be last, and the last first, that is, all one in
Christ.
COFFMAN, "The independence of the gospel narratives is further emphasized
by the reversal of the names Elijah and Moses, and by Mark's mention of the
conversation without naming the subject matter, and Luke's giving the content
of it.
Elijah as a representative of the prophets, and Moses as the great lawgiver of
Israel both appeared before the Son of God in this event and, in a sense, laid
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their authority at the Master's feet, resigning their commission in the presence of
Christ. The theological implications of this are profound. When the bright cloud,
symbolical of the presence of God himself, caught away the great prophet and
the great lawgiver, leaving only Jesus visible, it was God's way of saying, "There
is only one authority now, and that is Christ!" "This is my beloved Son; hear ye
him!"
5 Peter said to Jesus, “Rabbi, it is good for us to
be here. Let us put up three shelters—one for
you, one for Moses and one for Elijah.”
GILL, "And Peter answered and said to Jesus,.... He addressed himself to
him, as being more familiar with him; as also because he was the principal person:
wherefore he says,
master, it is good for us to be here: the company and conversation were
exceeding agreeable to him and his fellow disciples; and the glory that Christ
appeared in surpassed every thing they had seen before:
and let us make three tabernacles; or, as the Syriac, Arabic, and Ethiopic
versions read, "and we will make", &c. expressing not a petition, but a resolution; to
which the Persic version premises, "if thou wilt give us commandment"; submitting it
to the will of Christ:
one for thee, and one for Moses, and one for Elias; See Gill on Mat_17:4.
HENRY, "The great delight that the disciples took in seeing this sight, and
hearing this discourse, is expressed by Peter, the mouth of the rest; He said, Master,
it is good for us to be here, Mar_9:5. Though Christ was transfigured, and was in
discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as
free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth
not at all abate of his condescending kindness to his people. Many, when they are in
their greatness, oblige their friends to keep their distance; but even to the glorified
Jesus true believers have access with boldness, and freedom of speech with him.
Even in this heavenly discourse there was room for Peter to put in a word; and this is
it, “Lord, it is good to be here, it is good for us to be here; here let us make
tabernacles; let this be our rest for ever.” Note, Gracious souls reckon it good to be in
communion with Christ, good to be near him, good to be in the mount with him,
though it be a cold and solitary place; it is good to be here retired from the world, and
alone with Christ: and if it is good to be with Christ transfigured only upon a
mountain with Moses and Elias, how good it will be to be with Christ glorified in
heaven with all the saints! But observe, While Peter was for staying here, he forgot
what need there was of the presence of Christ, and the preaching of his apostles,
among the people. At this very time, the other disciples wanted them greatly, Mar_
9:14. Note, When it is well with us, we are apt to be mindless of others, and in the
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fulness of our enjoyments to forget the necessities of our brethren; it was a weakness
in Peter to prefer private communion with God before public usefulness. Paul is
willing to abide in the flesh, rather than depart to the mountain of glory (though that
be far better), when he sees it needful for the church, Phi_1:24, Phi_1:25. Peter
talked of making three distinct tabernacles for Moses, Elias, and Christ, which was
not well-contrived; for such a perfect harmony there is between the law, the
prophets, and the gospel, that one tabernacle will hold them all; they dwell together
in unity. But whatever was incongruous in what he said, he may be excused, for they
were all sore afraid; and he, for his part, wist not what to say (Mar_9:6), not
knowing what would be the end thereof.
COFFMAN, "Of course, Peter was wrong in this suggestion, and yet it is easy to
understand his feelings. It was a glorious thing they had just seen, and how
natural it was that he should have desired to prolong such a glorious fellowship.
As Erdman said:
Peter is not to be ridiculed; he realized the blessedness of the experience;
however clumsily expressed; (and) in spite of his fear, he wished to continue in
such blissful companionship.[7]
Peter's desire was like that of many in all generations who experience some
glorious achievement or magnificent event and thereafter seek to perpetuate
endlessly the glory of that moment. Such a desire, even if it were possible of
fulfillment, should not prevail. Life is not designed to freeze some glorious
moment like the figures on a Grecian urn. Whatever sweet and precious
moments may be provided by life on earth, they can never be permanent; there is
always the journey down the mountain; and so it was for the blessed three who
participated in the transfiguration.
Peter's failure here was in the supposition that Jesus AND Moses AND Elijah
were in some manner a greater authority or more desirable fellowship than that
of Jesus alone, a notion that was quickly corrected by the event of the cloud and
the voice out of heaven, after which they saw "Jesus only." In our own times, the
human temptation to mix the word and teachings of Christ with some other
system exhibits the same error that Peter made here. It is not Christianity with
something else that blesses people; it is Christianity alone.
Tabernacles ... This word was the one used to describe the arbors or booths in
which the people of Israel dwelt briefly during the annual feast of Tabernacles;
but the exact nature of what Peter here had in mind is unknown.
ENDNOTE:
[7] Charles R. Erdman. The Gospel of Mark (Philadelphia: The Westminster
Press, 1966), p. 138.
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6 (He did not know what to say, they were so
frightened.)
BARNES, "He wist not - He “knew not.” He was desirous of saying something,
and he knew not what would be proper.
GILL, "For he wist not what to say,.... He did not know what he should say, or
what was proper to be said by him, at such a time, in such circumstances, and before
such persons;
for they were sore afraid. The Persic version reads, "he was": and so the Latin
translation of the Syriac, though that itself is, "they were"; for all three were filled
with consternation at what they saw and heard; so that they were scarcely
themselves, and knew not well what they said or did.
7 Then a cloud appeared and covered them, and
a voice came from the cloud: “This is my Son,
whom I love. Listen to him!”
GILL, "And there was a cloud that overshadowed them,.... Jesus, Moses,
and Elias, and also the disciples; who, according to Luke, entered into it, and so were
covered by it.
And a voice came out the cloud, saying, this is my beloved Son, hear him.
This was the voice of God the Father, bearing a testimony to the sonship of Christ;
and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear
and obey him, who was the end of the law and prophets; was the great prophet Moses
had spoken of, and was to be hearkened to, and whom all the prophets had testified
of, and in whom they all centred; See Gill on Mat_17:5.
HENRY, "And there was a cloud that overshadowed them,.... Jesus, Moses,
and Elias, and also the disciples; who, according to Luke, entered into it, and so were
covered by it.
And a voice came out the cloud, saying, this is my beloved Son, hear him.
This was the voice of God the Father, bearing a testimony to the sonship of Christ;
and was directed, not to Moses and Elias, but to the disciples, enjoining them to hear
and obey him, who was the end of the law and prophets; was the great prophet Moses
had spoken of, and was to be hearkened to, and whom all the prophets had testified
of, and in whom they all centred; See Gill on Mat_17:5.
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COFFMAN, "What is meant by the overshadowing cloud? Did it envelop all of
the group or only Jesus, Moses, and Elijah? From the fact of God's presence in
the Old Testament having been indicated by the pillar of a cloud by day (Exodus
13:21), as well as from other associations of clouds with the presence of God
(Psalms 79:14; 1 Thessalonians 4:17, etc.), there is a strong inclination to make
the same association here; but a comparison with the baptismal scene (Matthew
3:16,17) in which Christ as the Son of God, the Spirit as a dove, and the voice
from the Father indicate the presence of the Trinity, suggests that the same is in
view here. If so, Christ as the beloved Son and the voice from the Father would
leave the overshadowing of the cloud as a symbol or manifestation of the Holy
Spirit. This is not indicated absolutely, however, because the voice was said to
have come "out of the cloud." In Luke 1:35, the coming of the Holy Spirit upon
Mary was linked with the statement that the power of the Most High would
"overshadow" her.
Regarding the question of who was overshadowed, Cranfield, arguing from the
premise that the disciples seemed to have been addressed outside the cloud,
concluded that the enveloping included only Jesus, Moses, and Elijah.[8]
Cranfield is wrong, for Luke records that "they feared as they entered into the
cloud" (Luke 9:34).
Hear ye him ... These words indicate far more than a mere admonition to pay
attention. As in Deuteronomy 18:15, they carry a very strong meaning, "Hear
and obey."[9] In context, they also have the equivalent meaning of "Do not hear
Moses or Elijah, but hear Jesus only." Thus, Christians are released from any
necessity of obeying Mosaic or prophetic requirements found in the Old
Testament.
[8] C. E. B. Cranfield, The Gospel according to Saint Mark (Cambridge:
University Press, 1966), p. 292.
[9] Ibid.
CONSTABLE, "A cloud frequently pictured God's presence and protection in
the Old Testament (e.g., Exodus 16:10; Exodus 19:9; Exodus 24:15-16; Exodus
33:1). The heavenly voice assured the disciples that even though the Jews would
reject Jesus and the Romans would execute Him, He was still pleasing to the
Father (cf. Mark 1:11). [Note: Plummer, p. 215.] It also helped these disciples
understand Jesus' superiority over the greatest of God's former servants (cf.
Deuteronomy 18:15; Psalms 2:7; Isaiah 42:1). They disappeared, but Jesus
remained indicating the end of their ministries in contrast to Jesus' continuing
ministry. Listening to Jesus in the fullest sense means obeying Him.
This revelation should encourage every disciple of Jesus. The Son of Man's
humiliation will give way to His glorification. He will certainly return to earth
and establish the kingdom that the biblical prophets predicted. The faithful
disciple can anticipate a glorious future with Him as surely as the beloved Son
could look forward to that kingdom (cf. Mark 8:35).
32

8 Suddenly, when they looked around, they no
longer saw anyone with them except Jesus.
GILL, "And suddenly, when they had looked round about,.... Upon hearing
the voice, to see if they could observe any other object, by whom it was pronounced,
and whether the same they had seen continued:
they saw no man any more; neither Moses, nor Elias, not at that time, nor ever
after;
save Jesus only with themselves: the voice only regarded him, and being
directed to them; See Gill on Mat_17:8.
HENRY, "The vision, being designed only to introduce the voice, when that was
delivered, disappeared (Mar_9:8); Suddenly when they had looked round about, as
men amazed to see where they were, all was gone, they saw no man any more. Elias
and Moses were vanished out of sight, and Jesus only remained with them, and he
not transfigured, but as he used to be. Note, Christ doth not leave the soul, when
extraordinary joys and comforts leave it. Though more sensible and ravishing
communications may be withdrawn, Christ's disciples have, and shall have, his
ordinary presence with them always, even to the end of the world, and that is it we
must depend upon. Let us thank God for daily bread and not expect a continual feast
on this side of heaven.
SBC, "I. When Jesus thus revealed Himself on the Mount of Transfiguration, He
may be said to have taken, by anticipation, so much of that Divine glory with which
He is now adorned, in heaven, as would call forth the wonder and admiration,
without confounding the faculties, of the beholders.
II. The transfiguration of our Lord afforded a powerful attestation to His Divine
character, and the truth of His mission to the world. Moses and Elias would never
have appeared to support the pretensions of an impostor.
III. Moreover, the same wondrous transformation on Mount Tabor placed beyond a
doubt the fact of the soul’s immortality and the resurrection of the body. Not only did
the face of the Saviour shine as the sun, and His raiment become white and
glistering, but Moses and Elias, also, appeared with Him in glory. What was this but
a representation and pledge of the final blessedness of the redeemed. St. Martin of
Tours was once meditating in his cell, when a radiant form appeared to him, with a
jewelled crown on His head, a countenance resplendent with glory, and with a
manner so impressive that it seemed to demand homage and love. The heavenly
vision said to St. Martin, "I am Christ; worship Me," and the legend goes on to say
that the saint looked upon this glorious form in silence, then gazed upon the hands
and asked, "Where is the print of the nails?" Forthwith the vision departed, and St
Martin knew that it was the crafty tempter. The same question, Where is the print of
the nails? will relieve many an anxious doubt, and reveal the way of duty.
33

IV. There are times in the history of God’s children, when, the brightest visions
having faded away, like the disciples in the text, "they saw no man any more, save
Jesus only with themselves." Can there possibly be a happier or more sustaining
thought than this? The little word only reminds us, that we need not be afraid for ten
thousands of the people that have set themselves in array against us, if Jesus be our
Friend. Each trusting heart may claim Him, as if no one else shared in His all-perfect
love.
J. N. Norton, Golden Truths, p. 312.
9 As they were coming down the mountain,
Jesus gave them orders not to tell anyone what
they had seen until the Son of Man had risen
from the dead.
GILL, "And as they came down from the mountain,.... Christ and his three
disciples, Peter, James, and John, whom he led up thither:
he charged them that they should tell no man what things they had seen;
on the mount, as the transfiguration of himself, the persons of Moses and Elias, and
the bright cloud from whence the voice came, which bore testimony of Christ's
sonship: he ordered to keep the whole of this a secret from every man, even from
their fellow disciples,
till the Son of man were risen from the dead; See Gill on Mat_17:9.
HENRY, "8. We have here the discourse between Christ and his disciples, as they
came down from the mount.
(1.) He charged them to keep this matter very private, till he was risen from the
dead, which would complete the proof of his divine mission, and then this must be
produced with the rest of the evidence, Mar_9:9. And besides, he, being now in a
state of humiliation, would haves nothing publicly taken notice of, that might be seen
disagreeable to such a state; for to that he would in every thing accommodate
himself. This enjoining of silence to the disciples, would likewise be of use to them, to
prevent their boasting of the intimacy they were admitted to, that they might not be
puffed up with the abundance of the revelations. It is a mortification to a man, to be
tied up from telling of his advancements, and may help to hide pride from him.
COFFMAN, "TEACHINGS CONCERNING ELIJAH
The necessity for secrecy on the part of the apostles who had witnessed this
wonder was inherent in the purpose of avoiding any further aggravation of
jealousies among the Twelve (Mark 9:33-34) and in the Lord's determination not
to precipitate an untimely confrontation with the Pharisees. The transfiguration
34

Mark 9 commentary

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