Mark 9:2

Ch. Mar_9:2-13. The Transfiguration

2. after six days] St Luke’s words “about an eight days after” (Mar_9:28) may be considered an inclusive reckoning.

Peter, and James, and John] the flower and crown of the Apostolic band, the privileged Three, who had already witnessed His power over death in the chamber of Jairus: St Peter who loved Him so much (Joh_21:17), St John whom He loved so much (Joh_21:20), and St James “who should first attest that death could as little as life separate from His love (Act_12:2).” Trench’s Studies in the Gospels, p. 191.

leadeth them up] It is the same expression in the original, which is used in reference to His own Ascension (Luk_24:51).

into an high mountain] One of the numerous mountain-ranges in the neighbourhood, probably one of the spurs of the magnificent snow clad Hermon, the most beautiful and conspicuous mountain in Palestine or Syria. The Sidonians called it Sirion = “breastplate,” a name suggested by its rounded glittering top, when the sun’s rays are reflected by the snow that covers it (Deu_3:9; Son_4:8). It was also called Sion = “the elevated,” and is now known as Jebel-esh Sheikh, “the chief mountain.” “In whatever part of Palestine the Israelite turned his eye northward, Hermon was there terminating the view. From the plain along the coast, from the mountains of Samaria, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, that pale-blue, snow-capped cone forms the one feature on the northern horizon.”

apart by themselves] St Luke (Luk_9:28) tells us that one object of His own withdrawal was that He might engage in solitary prayer. We may infer, therefore (comparing Luk_9:37), that evening was the time of this solitary retirement. The fact that it was night must have infinitely enhanced the grandeur of the scene.

was transfigured] St Luke, writing primarily for Greek readers, avoids the word, “transfigured,” or “transformed,”—“metamorphosed” would be a still closer rendering,—which St Matthew and St Mark do not shrink from employing. He avoids it, probably, because of the associations of the heathen mythology which would so easily, and almost inevitably, attach themselves to it in the imagination of a Greek. In naming this great event, the German theology, calling it “die Verklärung,” or “the Glorification,” has seized this point, not exactly the same as our “Transfiguration.” From the records of the three Evangelists we infer that while He was engaged in prayer (Luk_9:29), a marvellous change came over the Person of our Lord. The Divinity within Him shone through the veiling flesh, till His raiment became exceeding white as the light (Mat_17:2), or as the glittering snow (Mar_9:3) on the peaks above Him, so as no fuller on earth could white them; moreover the fashion of His countenance was altered (Luk_9:29), and His face glowed with a sunlike majesty (Mat_17:2, comp. Rev_1:16). “St Mark borrows one image from the world of nature, another from that of man’s art and device; by these he struggles to set forth and reproduce for his readers the transcendant brightness of that light which now arrayed, and from head to foot, the Person of the Lord, breaking forth from within, and overflowing the very garments which He wore; until in their eyes who beheld, He seemed to clothe Himself with light as with a garment, light being indeed the proper and peculiar garment of Deity (Psa_104:2; Hab_3:4).” Trench’s Studies, pp. 194, 195.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 75. — THE TRANSFIGURATION, Mar_9:2-13.

(See notes on Mat_17:1-13.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_9:2. Transfigured.—A strong word, implying that the change was not due to any external influence, but proceeded from Christ’s own inner being. “While the form of our Lord remained the same, the fashion of that form underwent a change. His whole sacred Person seemed to be living with light—light flashing outward from within, and rendering luminous and bright in unspeakable glory His face and form and dress.”

Mar_9:3. Omit as snow. The Evangelists seem to vie with one another in their efforts to depict the splendour and brilliancy of this “golden link in the iron chain that bound our Lord’s career.” Cp. Mat_17:2; Luk_9:29 : see also Joh_1:14; 1Jn_1:1; 2Pe_1:16.

Mar_9:12. See R. V. for punctuation. Set at nought.—Treated as a nonentity.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_9:2-13

(PARALLELS: Mat_17:1-13; Luk_9:28-36.)

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

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

II. Its purpose.—

1. It was intended to strengthen and brace the spirit of Jesus Christ for the solemn and awful work which lay before Him, culminating in Gethsemane and Calvary.

2. As regards the purpose of the Transfiguration with reference to Moses and Elias, it is difficult to speak with any degree of positiveness. Remembering, however, what St. Peter tells us, that the angels bend over the mystery of redemption as the cherubim bent over the mercy-seat on the ark, desiring “to look into” its secret meaning, we may infer that glorified saints, such as Moses and Elias, must have felt the most earnest and absorbing desire to understand the mystery of the atonement which Christ was about to make for their sins and for the sins of the whole world. For them the Transfiguration must have been a new revelation of the wisdom and glory of God, in the consummation of His eternal purpose to redeem a ruined world.

3. So far as the three apostolic witnesses of the Transfiuration were concerned, its intent is perfectly clear. They could not grasp the conception of a suffering Messiah. It was an offence to them. So they are taken up into the Holy Mount, and shewn the great lawgiver and the great prophet of Israel engaged in ecstatic converse with their glorified Master concerning the decease which He was to accomplish at Jerusalem. The lesson was plain; they had misread the prophecies: the Messiah of Moses and the prophets must be a suffering, dying Messiah. And this Jesus, whom they are almost ready to forsake, because He tells them He is to die the shameful death of the Cross, God the Father, on the Mount of Transfiguration, crowns with honour and glory.

III. Its significance.—

1. It marks the topmost step in the progressive glorification of the manhood of Jesus Christ. He rose to that height of glory because of the inner power of His holy life, because of the transfiguring virtue of His consecrated soul. The doors of eternal glory open before the Son of Man: He has only to enter in, to step up from the summit of Hermon into the presence of God Himself, and to sit down in glory for ever! But He puts aside this possible glorification; He leaves all that glory which He might have had with the angels of God and the glorified saints, and descends into the valley of humiliation, into this desert of sin and sorrow and suffering, into the dark and gloomy depths of Gethsemane and Calvary, in order to redeem a world!

2. It may be looked upon as the inauguration of the New Covenant. As on rugged Sinai was inaugurated the law which proved a ministration of death, so on snowy Hermon, amid a scene of exquisite natural beauty, was inaugurated the gospel by that voice from the excellent glory. God proclaims Him the Head and Lord of all. “HEAR YE HIM.” You have heard and obeyed Moses, you have heard and obeyed the prophets: now hear and obey Christ the Son of God.

3. It represents to us the investiture of Jesus Christ as High Priest. From this point on to the end Christ’s prophetical office appears to recede more and more, while His priestly office comes into prominence. From Hermon He descended into the valley of humiliation, and moved right on to the altar of sacrifice, even His Cross on Calvary.

4. It is above all designed to exhibit to us the transcendent value of the sufferings and death of Christ. In the Basilica at Ravenna there is a mosaic of the sixth century representing in emblematical form the Transfiguration of Christ,—a jewelled cross set in a circle of blue studded with golden stars, in the midst of which appears the face of Christ, the Saviour of the world; while from the cloud close by is thrust forth a Divine hand that points to the Cross. Those early artists were right in their reading of this sublime event. The Transfiguration sets the Cross of Christ in the centre, surrounds it with a radiant firmament of God’s promises and of the prophecies of the Old Testament, and shews us the hand of God Himself emerging from the cloud of glory and pointing to the Cross, as though God the Father would say to man what John the Baptist said: “Behold the Lamb of God, which taketh away the sin of the world.”

5. Its prophetic significance. Standing on Hermon with these three apostles, a long vista stretches out before us into the distant future, including in its scope that great day when the Son of God shall take to Himself His power, His mighty power, in order to reign. His kingdom has come at last; and what is the manner of it? It is a kingdom of redeemed men—of men who stand like Moses and Elias with Christ in glory, not only redeemed, not only delivered from sin and suffering and sorrow and trial and pain, but transformed and transfigured with that same glory by which the person of Jesus is enwrapped.

6. It symbolises the transformation and transfiguration of our spirits, our whole reasonable, moral, and spiritual nature, into the image of Jesus Christ our Lord.

Lessons.—

1. If we desire to behold the glory of the transfigured Redeemer, we must climb with Him the mount of prayer.

2. The metamorphic, transfiguring power of a life of prayer. I have seen the face of a dying servant of Christ lit up, whether by a light from the unseen world, or by a radiance shining out from within, I could not tell; but in either case it was a kind of transfiguration which only those attain who have been often with Jesus on the mountain-top of prayer.

3. Consecration to the path of suffering is the preparation for transfiguration.

4. The true relation of the contemplative to the active life. We cannot spend our lives on the mountain-top of vision, or of ecstasy, or of contemplation. The voice of God calls us down to grapple with the problems and the duties which wait on every side. Sin is here; sorrow is here; darkness is here; unbelief is here. If God has revealed to us the glory of His Son, it is not that we should give our lives up to its contemplation, but that we should gain thereby inspiration and strength to tread the path of duty or of suffering—that we should consecrate ourselves to the work of lightening the darkness, and lessening the suffering, and cleansing the defilement of the world in which we live.—R. H. McKim, D. D.

Mar_9:5. “It is good for us to be here.”—We need not inquire too closely what thoughts were uppermost in the apostle’s mind when he said this. If asked, he could not perhaps have told himself. He was not himself. Suddenly waking out of sleep (Luk_9:32), he and his fellow-disciples found themselves the amazed spectators of a vision of glory for the contemplation of which neither their minds nor their bodily organs were framed. All that we can certainly infer from this involuntary exclamation of Peter’s is that his mind was cast into a pleasurable frame, so blissful that he longed for its continuance.

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

1. It was the acknowledgment of a present good. Peter felt himself happy, and at once avowed it. He looked neither backwards nor forwards; he saw no more than what was before his eyes. The narrow plot of ground on which he and his companions lay, and so much more as would suffice to erect three tabernacles upon, was then all the world to him. Such moments and such feelings were rarely granted to those who shared the human condition of the Son of God. At other times they said not, “It is good,” but “When will it be good?” (Mat_19:27). When the past supplies nothing but painful recollections, and the present nothing but painful experiences, it is our duty to look forward and to inquire, When will our happiness begin? But when we are happy, it is equally our duty to be sensible of it—to feel it, enjoy it, dwell upon it. Let us cherish such moments as the oases of this life. This applies especially to things spiritual. As “the elect of God, holy and beloved,” possessing “the firstfruits of the Spirit,” we ought to “abound in hope,” “with all joy and peace in believing.”

2. Happiness depends upon the state of the feelings. “It is good for us to be here,” says Peter. What! good to have nowhere to lay one’s head? good to be out all night in a bleak desert place, without shelter or food? good to be far from home, lost to the world and to the endearing relations of family life? This is all true, would Peter have replied, but it is all beside the mark. Happiness or wretchedness is in the mind (Pro_14:10). Outward circumstances can only influence our happiness by acting upon our feelings. Let us look well, then, to our inward frames, and watch over the thoughts which arise in our minds (Pro_4:23).

3. Peter here mistook a mere transitory frame for a permanent state of mind. He said, “It is good for us to be here,” and so far he was right; but his thoughts went further than this; he said in his heart, It would be good for us to be always here—to gaze for ever on “the King in His beauty.” The same feeling made the apostles dread our Lord’s departure; but He shews them that there is a higher “good” dependent on it (Joh_16:6-7). So we too have our short-lived and occasional frames as well as our general and permanent states of mind; and we are in danger of mistaking one for the other.

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

(2) In respect to spiritual delights. If you possess any religious sensibility, if you ever commune with your own heart, if you have any experience of prayer, if you ever long to see the Divine power and glory as you have seen them in the sanctuary,—if in any of these ways you have “tasted that the Lord is gracious,” you will understand. At such moments has not the thought of your heart been—Vain world, adieu! It is good for us to be always so! Such is the language of nature; but let us beware how we listen to it. Cherish such moments; acknowledge them; be grateful for them; enjoy them while they last; but do not think of “building tabernacles for them.” They were never meant to dwell with the tumult of the world or the sober realities of life. Even as spiritual refreshments they are not so good for us as many other fruits which hang from the less elevated branches of the tree of life. The true “peace of God which passeth all understanding” is not that which goes out of the heart, but that which stays in it, and “keeps as with a garrison the heart and mind of its possessor, through Christ Jesus” (Php_4:7).

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

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

2. “It is good for us to be” in the house of affliction (Ecc_7:2-3). Who that believes this would not take the wings of a dove and fly from that mirth whose end is heaviness to that heaviness whose fruit is holiness?

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

OUTLINES AND COMMENTS ON THE VERSES

Mar_9:2. “After six days.”—Why did Christ defer the performance of His promise for six days? He deferred it to increase their desires before it came, their joys when it came. To inflame their desires; for things easily come by are little set by. To increase their joys; for that which hath been long detained is at last more sweetly obtained. Moreover, if Christ after the promise of this vision had immediately singled out some to the participation of it, this would have bred envy and grudging in the rest.—Thos. Adams.

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

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

1. Its beginning: the confession of Peter and the announcement of the Lord’s sufferings.

2. Its employment: familiarising their minds with thoughts of the Cross.

3. Its close: a glorious Sabbath on the Holy Mount.—J. P. Lange, D. D.

The three chosen apostles.—

1. Peter was the forward, zealous disciple, who led the way to the rest in that noble confession of Christ; therefore he is singled out to be partaker of this vision. Again, Peter is now overtaken with an error, is sorry to hear of Christ’s death, dissuades Him from it; by this vision therefore he is comforted, reformed, instructed in the mystery of Christ’s death and passion.

2. James was appointed to be the first apostle that should die for Christ: Herod sucked his blood first. As they who must be in the front of the battle have the choicest armour because they are to undertake desperate services, so because James was to be the first in the army royal therefore he was admitted to view the glory of this Transfiguration.

3. John was fore-appointed to be the publisher and penman of Christ’s Divinity; and so above all he soared highest into heaven. Therefore was this manifestation of Christ’s glory and Divinity made to him. He urges it (Joh_1:14).—Bishop Brownrigg.

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

What mountain?—

1. According to an old tradition Christ had left Cæsarea Philippi, and the scene of the Transfiguration was Mount Tabor. But

(1) there is no notice of His departure, such as is generally made by Mark;

(2) on the contrary, it is mentioned by him as after the Transfiguration (Mar_9:30);

(3) Tabor was at that time crowned by a fortified city, which would render it unsuitable for such a scene.

2. Modern opinion fixes upon one of the southern peaks of Hermon—the only “high mountain” in Palestine—as the place.

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

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

Consecration to the Lord changes man.—

1. Internally; he is elevated into the spiritual world and surrounded by blessed spirits.

2. Externally; he is renewed, adorned, transfigured.—J. P. Lange, D. D.

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

1. It was, and at that particular period, a necessary stage in the Lord’s history, viewed in the light in which the Gospels present Him.

2. It was needful for His own strengthening, even as the ministry of the angels after the Temptation.

3. It was “good” for these three disciples to be there—not only for future witness, but for present help, and also with special reference to Peter’s remonstrance against Christ’s death-message.

4. The Voice from heaven, coming after the announcement of His Death and Passion, sealed that testimony, and in view of it proclaimed Him as the Prophet to whom Moses had bidden Israel hearken, while it repeated the heavenly utterance concerning Him made at His Baptism.

5. For us all the interest of this history lies not only in the past; it is in the present also, and in the future. To all ages it is like the vision of the bush burning, in which was the Presence of God. And it points us forward to that transformation, of which that of Christ was the pledge, when “this corruptible shall put on incorruption.” As of old the beacon fires, lighted from hill to hill, announced to them far away from Jerusalem the advent of solemn feast, so does the glory kindled on the Mount of Transfiguration shine through the darkness of the world and tell of the Resurrection Day.—A. Edersheim, D. D.

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

Mar_9:3. Christ in glory.—Look upon all the beauties that are in the world, the most glorious and resplendent creatures, and unite all their excellences, and raise up thy thoughts by them, and from them to the contemplation of that glory which is in heaven. View the curious rarities of art and nature. Is the snow, a vanishing meteor, so white? the material heavens so pure? the lily so beautiful? Oh! our Solomon in His glory is clothed more richly than any of these. Eye hath not seen, ear hath not heard, the heart cannot conceive the greatness of His glory.—Bishop Brownrigg.

Mar_9:4. Why did Moses and Elias appear, rather than David and Abraham, from whose loins Jesus came, and who were so famous among the people?

1. To manifest a difference between the Lord and the servants. Moses and Elias were of high esteem with the Jews, Christ not regarded, a man of no repute among them; therefore He would now shew that He was the Lord and they but His servants.

2. If it be granted that Moses was dead and that Elias died not, this declares that Christ is the Saviour of both quick and dead.

3. Moses was called the law-giver, and Elias was (after a sort) the law-restorer; now the Jews traduced Christ for a law-breaker. Moses and Elias were witness that He was obedient to the law.

4. They meet that brought the law with Christ who brought the gospel, to shew that law and gospel must be joined together. We must still serve God according to His law, or He will not save us according to His gospel.

5. To shew that this was the true Messiah, to whom both law and prophets bare witness.

6. Christ proposed two such famous men as Moses and Elias to His apostles for patterns, that their spirits might be well tempered in them. Moses, a man most meek on the earth; Elias, a man exceeding zealous. These two are brought hither, that the apostles may learn to mix Moses’ meekness with Elias’ ferventness.—Thos. Adams.

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

1. Man, like the Son of Man, has latent glory which the presence of God brings out.

2. Obey God, and the glorified befriend you.

3. The Cross of Christ is not the weak point in the gospel, but its grandest feature—that into which the glorified desire to look.—R. Glover.

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

1. Necessary, on account of His true humanity.

2. Fitting, on account of the high momentousness of the event.

3. Of great value for the disciples, as well then as afterwards.

4. Continually important for the Christian world of following centuries.—J. J. Van Oosterzee, D. D.

The meeting of the Lord with Moses and Elijah shews—

1. The bearing of the future upon the present world.

(1) The dead are waiting the appearance of Christ.

(2) The most exalted of the departed spirits here do homage to Him.

2. The bearing of the visible upon the invisible world. This may be regarded as the earnest and commencement of Christ’s preaching to the spirits in prison (1Pe_3:19; 1Pe_4:6).

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

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

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

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

Mar_9:5. The good intention and the error of Peter.—

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

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

Heaven on earth.—

1. Where it may be found.

(1) In secret fellowship with God.

(2) In a life of spiritual love and friendship.

(3) In the courts and at the altar of the Lord.

2. How it should be sought.

(1) By preserving purity of heart (or by perseverance in the faith).

(2) By constant increase of spirituality in our wishes and inclinations (or sanctification).

(3) By ever keeping before our minds and hearts our eternal calling (or watching and prayer).—Rambach.

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

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

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

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

Mar_9:7. The overshadowing cloud.—The outer skirts of the central glory began to advance—to enlarge their borders and to encompass the chosen three. Peter and James and John stand for a while in the golden suburbs of the heavenly Jerusalem. “A bright cloud overshadowed them.” He who “tempers the wind to the shorn lamb” softened the dazzling brightness with a luminous curtain. Nevertheless, even in the haze of the cloud that relieved the blaze, they were affrighted. The majesty was veiled to them, yet they were afraid. The glory was tempered to them, yet they trembled. But if the subdued flashing of the clouded splendour alarmed them, the thunder of the voice that came out of the cloud appalled them. It was the voice of God!—Prof. T. S. Evans.

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

Divine secrets.—There is no manner of absurdity in supposing a veil on purpose drawn over some scenes of Infinite power, wisdom, and goodness, the sight of which might some way or other strike us too strongly; or that better ends are designed and served by their being concealed than could be by their being exposed to our knowledge. The Almighty may cast clouds and darkness round about Him for reasons and purposes of which we have not the least glimpse or conception (Rom_11:33; Sir_16:21-22; Joh_20:29).—Bishop Butler.

God’s glory veiled in mercy.—When the eye gazes on the sun, it is more tormented with the brightness than pleased with the beauty of it; but when the beams are transmitted through a coloured medium, they are more temperate and sweetened to the sight. The Eternal Word shining in His full glory, the more bright the less visible is He to mortal eyes; but the Incarnate Word is eclipsed and allayed by a veil of flesh (Heb_10:20), and so made accessible to us. God, out of a tender respect to our frailty and fears, promised to raise up a Prophet clothed in our nature (Exo_20:18-19; Deu_18:15-19), that we might comfortably and quietly receive His instructions (Job_33:6-7; Joh_1:18; Luk_4:20-22).—Dr. Bates.

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

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

“Hear Him.”—

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

2. If you hear Him, He has promised to hear you (Joh_16:7).

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

4. God has declared what will be the consequence of refusing to hear Him (Deu_18:19).

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

“Hear Him”—

1. Reverently.

2. With docility.

3. With personal, special, and practical application.

4. With a deep, solemn sense of your responsibility.—Ibid.

Mar_9:8. “Jesus only.”—

1. Moses and Elias, the law and the prophets, have but a temporary station and abode in the Church. Christ being brought into the world, they are withdrawn.

2. Christ’s office and glory and government in His Church, ’tis lasting and perpetual.

3. The eye and observation and faith of the Church is fixed upon Christ only.—Bishop Brownrigg.

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

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

Mar_9:9. Reasons for concealment.—This vision of Christ’s Divinity and glory must be concealed till after His resurrection.

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

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

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

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

5. Ne impediret passionem. It troubled Pilate to hear it mentioned that Christ was the Son of God. And St. Paul saith, had they known it, they would not have crucified the Lord of Life and Glory. He purposely concealed His Deity to give way to His passion. And hence it is that He spake of His Divinity very reservedly. He charged they should tell no men who He was (Mar_8:20), but (Mar_9:32) He spake plainly of His passion.—Bishop Brownrigg.

Reasons for silence.—

1. Because the Jews were to have no sign, but the sign of the prophet Jonas: they had seen enough to leave their unbelief without excuse.

2. Because among the rude, after the publication of such a glory, the following Cross would have bred scandal. If He were invested with such glory, why could He not keep Himself in it?

3. Because till His resurrection had made way for it, the world would never have given credit to this wonder.

4. According to that (Sir_11:28), judge no man blessed before his death. Then they witnessed it, preached it, wrote it: we hear it, let us all believe it, that we may one day enjoy it in the everlasting kingdom of Jesus Christ.—Thos. Adams.

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

Transfigurations not to be talked about.—

1. Transfigurations are not themes for common gossip. Those bitter conflicts that turn to raptures are things we had rather not speak of. The common, prosaic, worldly mind would not understand them—would, indeed, only find food for ridicule in them.

2. Besides, our transfigurations do not need to be talked about. They proclaim themselves. If we have experienced a great spiritual uplifting, the thrill of an inward illumination, the world will know it without our saying anything about it.—J. Halsey.

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

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

Mar_9:10. Submissive silence.—So entire was their submission that they dared nor even ask the Master about a new and seemingly greater mystery than they had yet heard—the meaning of the Son of Man rising from the dead. Did it refer to the general resurrection? was the Messiah to be the first to rise from the dead, and to waken the other sleepers—or was it only a figurative expression for His triumph and vindication?—A. Edersheim, D.D.

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

2. True faith and sanctifying grace in this life may stand with ignorance in some points of Christian faith, at least for a time.

3. It is a good and profitable cause for Christians to confer and reason together by mutual questioning one with another about those points of Christian religion whereof they are yet ignorant or doubtful.—G. petter.

ILLUSTRATIONS TO CHAPTER 9

Mar_9:2. Doxologies to God for the mountains.—In their mineral treasures, in the liberal toll taken from the clouds and disbursed in channels of blessing, in their worldwide sanatory influence, felt where unseen, what a boon are they to men! Often have they given friendly shelter to the hunted spirit of liberty. They have made a higher civilisation possible. They have quickened desire for the same by furnishing so largely the needed instruments of agriculture, manufacture, commerce, and the arts. How vivifying and ennobling the influence which their beauty, variety, sublimity, repose, and strength exercise upon the minds and hearts of men! Rich and varied is the inheritance of the high and holy in intellectual, moral, and spiritual things which but for the mountains would be unenjoyed by men. In a thousand ways how the “everlasting hills” help men upward nearer heaven and God! They are the cathedral spires of the world for ever pointing the nations to the things above. Streams of physical, intellectual, political, moral, and spiritual good have enriched human life through its relations with the everlasting hills.—W. M. Campbell.

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

Mar_9:3. The beauty of the snow.—The white wonder of the snow is spread so often before our eyes every winter that many of us forget how wonderful and how beautiful it is. With impatience and fretful complainings we look up at the threatening sky, where the grey clouds drive before the wind thick with the coming snow. Presently the delicate crystals, star-shaped, feather-soft, white and sparkling, begin to fall as silently as the slippered foot of Time; at first coming down slowly and timidly, then gathering courage, and whirling down as if in delight at their own beauty. No fewer than ninety-six separate exquisite forms have been discerned among the flakes of the snow, every form as perfect as geometry can imagine or the sculptor’s art devise.—Dr. Talmage.

Mar_9:5-6. Religious enthusiasm cannot be detained.—I have seen in the little English city of Salisbury the great cathedral. It was built when a flood-tide of religious enthusiasm was sweeping over the world. Thousands might worship, thousands have worshipped, within that splendid fane, and its walls were not able to contain the great flood of devotion. But the tide has ebbed; the ecstatic vision has faded. The mighty cathedral stands; but a handful of worshippers can scarcely keep a sleepy rivulet of praise flowing in a corner of the building. No tabernacle can detain a moment of religious enthusiasm; and if Peter and his friends had built the grandest cathedral in the world on the ridge of Mount Hermon, it might have been empty and bare to-day.—H. Van Dyke, D.D.

Mar_9:8. Jesus only.—When Bishop Beveridge was on his death-bed, his memory so failed that he did not know even his nearest relative. His chaplain said, “Do you know me?” “Who are you?” was the answer. His own wife asked him, “Do you know me?” “Who are you?” was the only answer. On being told that it was his wife he said that he did not know her. Then one standing by said, “Do you know Jesus Christ?” “Jesus Christ?” he replied, reviving as if the name acted on him like a cordial; “yes, I have known Him these forty years; He is my only hope.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

4. The Transfiguration. Mar_9:2-13

(Parallels: Mat_17:1-13; Luk_9:28-36)

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

EXEGETICAL AND CRITICAL

See on the parallel passages of Matthew and Luke.—This narrative stands in a definite historical connection with what precedes (Mar_9:1); as it does also in the accounts of Matthew and Luke. In regard to the locality, we may refer to our notes upon the scene in Matthew. The Tabor tradition is sufficiently accounted for by the manifestation of Christ upon the mountain in Galilee, Matthew 28. In describing the effect of the transfiguration, Mark uses the strongest illustrations (“white as snow,” etc., “as no fuller,” etc.). He, in common with Luke, records that Peter knew not what he was saying, or what he wanted to say. But he alone has the sudden vanishing of the heavenly visitors, and the inquiring look around on the part of the disciples. He joins Matthew in communicating the Lord’s dealing with the disciples on coming down from the mountain. But he alone observes that the disciples questioned among themselves what the rising from the dead should mean. On the other hand, he omits, what Luke mentions, that Moses and Elias (ὀφθέντες ἐν δόξῃ) conversed with Jesus concerning His decease in Jerusalem. So only Luke has the delicate notices of the slumbrous and yet wakeful condition of the beholding disciples; while Matthew, on his part, alone applies the Lord’s word concerning the Elias who had already appeared, to John the Baptist. Mark narrates the history of the transfiguration in his own characteristic manner, exhibiting its main traits in vivid and living touches.

Mar_9:2. After six days.—See on Matthew.

Mar_9:3. No fuller on earth.—The white glitter was supernatural. Gerlach: “In ancient times they wore but few colored garments. The fuller’s business was to wash what was soiled, and to make it clean and glistening.” Starke: “They used in the East to make linen garments so beautiful that they glittered with whiteness; but such as these the Lord’s garments now outshone. The white color was that which the Romans called candorem, and which was so clear and so deep as to glisten splendidly. Materials prepared of such linen or other materials were, among the Jews, appropriated to priests and kings. Such garments also were in high estimation among other people, especially among the Romans. They were worn only by the highest personages, who were by such garments distinguished from those below them; hence, when they were seeking high offices of state, they distinguished themselves by such clothing, and were called candidati. And since among the Romans the glittering white upon their garments was refined to the highest lustre by art, and the Jews had been long in the habit of endeavoring to imitate it, we can understand the phrase, That no fuller on earth could so whiten them. That Solomon’s magnificence was white, has been gathered from the fact that his array was likened to the lilies of the field (Mat_6:28-29). What kind of glory was that of Herod’s royal apparel, spoken of in Act_12:21, is shown in Josephus, Antiq. xix. 7.

Mar_9:6. For he wist not what to say (or, he would say).—His words were an utterance of immediate feeling, expressing a state of perfect complacency, after the manner of dreams, ecstasies, and visions, in figure,—in figurative language which came to him he knew not whence.—They were sore afraid.—Matthew observes that after the sound was heard, they fell on their faces and were sore afraid. But there is no real difference. For their trepidation began naturally at the beginning, and continued increasing throughout. Matthew describes its climax; whilst Mark mentions the disciples’ fear only for the sake of explaining the words of Peter.

Mar_9:10. And they kept that saying with themselves.—Luk_9:36. They concealed the fact which they had witnessed, after that command. Fritzsche: They obeyed the prohibition of Jesus. Meyer, on the contrary: They kept the words concerning the resurrection, and pondered them. The second, indeed, followed from the first. While they religiously kept their silence down to the day of His resurrection, they must have often asked when and how the bond of secrecy would be relaxed. Starke: “It requires much effort to overcome the tendency in beginners to prate. The word κρατεῖν shows it was not without trouble, and putting much restraint upon themselves, that the disciples kept this secret so long. The other disciples probably put questions,” &c.—The rising from the dead.—That is, this express and particular resurrection from the dead which the Lord had predicted for Himself.

Mar_9:12. And restoreth all things.—The way and manner in which Elias should do this (the idea is still indefinite, in the Present) is explained by what follows: And how is it written of the Son of Man?—What holds good of Him, that He must suffer many things, holds good also of His forerunner. This introduces the subsequent thought: Elias is come already. The punctuation given above, according to which the note of interrogation stands after “Son of Man” (Lachmann, Meyer), gives a clearer and more emphatic idea than the customary position of the note of interrogation after “be rejected.” Instead of καί, one would in the latter case expect a particle of opposition; and the construction of Mar_9:13 should then have been different. Another construction is this: Elias cometh and restoreth all things. And how? It is written, &c.—How it is written of the Son of Man.—That is, his restoring all things proceeds, like the work of the Son of Man, through sufferings and death.—That He must suffer many things.—The ἴνα is here especially striking. Meyer says, that it sets before us the design of the γέγραπται. We take the sentence as a breviloquence, referring to what precedes—“Elias cometh first.” And how is it written of the Son of Man, sc. that He cometh? In order that (ἵνα) He may suffer, &c.

Mar_9:13. As it is written of Him.—That is, in regard to the persecution of the real Elias. See 1Ki_1:19. (Grotius, Meyer.) That the unworthy treatment of the prophets accords (Kuinoel), is proved by the previous verse, where from the impending sufferings of the Messiah the conclusion is drawn that Elias-John must also suffer.

DOCTRINAL AND ETHICAL

1. See on Matthew.

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

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

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

5. Moses and Elias conversed with the Lord, according to Luke, concerning His departure in Jerusalem. The unknown Romanist expositor just alluded to thinks that these men appeared to the Lord as representatives from the kingdom of the dead, that they might add their argument to ensure His voluntary determination to encounter the sufferings of death, and thus redeem those who were held in the realm of death, or generally complete His work of redemption. The gratuitous and unwarranted idea of the intercession of the saints for the dead will not prevent our doing justice to the penetration of this view. But there are two things to be noticed: 1. According to Luke, Moses and Elias appear to the Lord in glory (Mar_9:31), not as supplicating intercessors; 2. Christ had already much earlier preannounced His passion: His baptism itself was, in this relation, decisive in its force as a preintimation. But that the kingdom of the dead had some interest in the voluntary determination of Christ to go on His way of suffering, Ebrard has well shown, and remarks: “In the transfiguration, Jesus had given the fathers of the ancient covenant the blessed intelligence of His perfect readiness to redeem them by His own death.” Comp. my Leben Jesu, ii. 909.

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

HOMILETICAL AND PRACTICAL

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

Starke:—Osiander:—God strengthens the faith of His people before trials come, that they may be able to endure them.—Bibl. Wirt.:—He who would be conversant with heavenly things must tear away his soul from earth, and soar towards God.—The heavenly glory is incomparable; greater and more excellent than all beauty and grace upon earth.—Nova Bibl. Tub.:—Moses and Elias still live: witnesses of eternity.—Bibl. Wirt.:—In Christ the law and the prophets attained their goal and fulfilment. Jesus is Lord of the dead and living; He has the keys of hell and of death, Rev_3:7; Psa_84:2-3; Psa_84:5.—Lange:—God lets His people have, even in this world, extraordinary glances and views; but they are only of short duration, because their longer enjoyment would not be tolerable and profitable.—Osiander:—Human nature cannot bear the glory of eternal life; therefore our bodies will be glorified.—We must depend only and absolutely upon Jesus Christ.—Quesnel:—Jesus Christ had His Elias who announced Him in the world; He will have more of them yet in times to come and before His last appearance.—One place of Scripture must not be opposed to another, but Scripture must be compared with Scripture.—The ungodly accomplish, against their own will, the holy will of God: they by their persecution not only create happiness for the saints, but make their own misery.—Marvel hot that faithful ministers of Christ are cast out as evil, for it was clearly enough predicted in the Scripture.—Rieger: Probably the disciples would desire, on going down, that they might communicate this vision to others; but the prohibition of Jesus forbade. The same holds good of us in many instances now.—Schleiermacher:—And that also was a spiritual glorification of the Lord when the disciples were taught that they had nothing more to do either with the one or the other (Moses and Elias), neither with the letter of the law nor with revolutionizing zeal. (Yet Moses and Elias were not set aside by Christ; but they were lifted up and lost in Him as their fulfilment.)—This spirit, which can only from within outwards renew our holy relation to God, and will spread abroad only through the energies of love the living knowledge of God among the children of men, will be to the end of time His glorification.

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

Footnotes:

[1]Mar_9:3.—The ὡς χιών is omitted by B., C., L., Δ., Tischendorf, probably on account of the strange comparison. [Meyer retains it, remarking that if it were an interpolation, it would be ὡς τὸ φῶς, in conformity with Mat_17:2.]

[2]Mar_9:6.—Most Codd. (A., D., E., F., G., H., K., Euthymius, Theophylact, Meyer) λαλήσει; other readings, λαλήσῃ (Elzevir, Fritzsche, Scholz, Lachmann), ἀποκριθῇ (B., C.*, L., Δ., Tischendorf).—B., C., D., L., Δ. have ἐγένοντο instead of ἦσαν.—B., C., L., Δ., Lachmann, Tischendorf, Meyer read ἐγένετο, with Luk_9:35.

[3]Mar_9:8.—B., D., Lachmann read εἰ μή, instead of ἀλλά with Mat_17:8.

[4]Mar_9:12.—Tischendorf and Meyer: ὁ δὲ ἔφη instead of ἀποκριθεὶς εἶπεν, after B., C., L., Δ., and Syriac, Coptic, Persian versions.

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

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mark

THE TRANSFIGURATION

Mar 9:2 - Mar 9:13.

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

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

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

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

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

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

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

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

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

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

CHAPTER 37

TRANSFIGURATION

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

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

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

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

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

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

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

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

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

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

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

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

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

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

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Chapter 9

CHAPTER 9:2-8 (Mar_9:2-8)

THE TRANSFIGURATION

"And after six days Jesus taketh with Him Peter, and James, and John, and bringeth them up into a high mountain apart by themselves: and He was transfigured before them: and His garments became glistening, exceeding white: so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus. And Peter answered and saith to Jesus, Rabbi, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses, and one for Elijah. For he wist not what to answer; for they became sore afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, This is My beloved Son: hear ye Him. And suddenly looking round about, they saw no one any more, save Jesus only with themselves." Mar_9:2-8 (R.V.)

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

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

An answer is hinted by the stress laid in all three narratives upon the date of the Transfiguration. It was "after six days" according to the first two. St. Luke reckons the broken portions of the first day and the last, and makes it "about eight days after these sayings." A week has passed since the solemn announcement that their Lord was journeying to a cruel death, that self pity was discordant with the things of God, that all His followers must in spirit endure the cross, that life was to be won by losing it. Of that week no action is recorded, and we may well believe that it was spent in profound searchings of heart. The thief Iscariot would more than ever be estranged. The rest would aspire and struggle and recoil, and explain away His words in such strange ways, as when they presently failed to understand what the rising again from the dead should mean (Mar_9:10). But in the deep heart of Jesus there was peace, the same which He bequeathed to all His followers, the perfect calm of an absolutely surrendered will. He had made the dread announcement and rejected the insidious appeal; the sacrifice was already accomplished in His inner self, and the word spoken, Lo, I come to do Thy will, O God. We must steadily resist the notion that the Transfiguration was required to confirm His consecration; or, after six days had passed since He bade Satan get behind Him, to complete and perfect His decision. Yet doubtless it had its meaning for Him also. Such times of more than heroic self-devotion make large demands upon the vital energies. And He whom the angels more than once sustained, now sought refreshment in the pure air and solemn silence of the hills, and above all in communion with His Father, since we read in St. Luke that He went up to pray.

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

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

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

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

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

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

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

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

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

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

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

[7] Once besides in the New Testament this phrase was applied to death. That was by St. Peter speaking of his own, when the thought of the transfiguration was floating in his mind, and its voices lingered unconsciously in his memory (2Pe_1:15, cf. 2Pe_1:17). The phrase, though not unclassical, is not common.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

9:2-8 This account is tied to 8:27–9:1 both chronologically (six days later) and thematically (9:7). • The presence of Peter, James, and John (see also 5:37; 13:3; 14:33) might be the fulfillment of 9:1 (“some standing here”). Some interpreters believe that the pre-incarnate glory of the Son of God broke through the veil of his humanity (John 1:14; 17:5) at the transfiguration. It is more likely that this event was an advance glimpse of the Son of Man’s future glory (see Matt 16:28; 2 Pet 1:16-18; cp. Exod 34:28-35; 2 Cor 3:7-18).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

[117]13

[117] A definite specification of time, similar to μεθʼ ἡμέρας ἕξ in this case, is only found again in Mark at Mar_14:1, and there, too, of a very important turning-point of the history.

Mar_9:2[118]13. See on Mat_17:1-12, where on the whole the narrative is presented in its most original form; Matthew has followed a tradition mostly more accurate (in opposition to Schenkel and Weizsäcker) than Mark, and altogether more so than Luk_9:28-36 f.

τὸν Ἰάκ. κ. Ἰωάνν.] The one article embraces the pair of brothers.

Mar_9:3. ἐγένοντο] plural (see the critical remarks), indicates the different articles of clothing, which became white (a vivid delineation), see Kühner, ad Xen. Anab. I. 2. 33.

οἷα γναφεὺς κ.τ.λ.] i.e. of such nature (they became) as that a fuller on earth is not able to furnish such a whiteness (οὕτως λευκᾶναι, see the critical remarks). ἐπὶ τῆς γῆς is added with reference to the heavenly nature of that lustre. Bengel well says, moreover: χιών natura, λευκᾶναι arte.

Mar_9:6.[119] ΤΊ ΛΑΛΉΣΕΙ] what he shall say (future, see the critical remarks), not inappropriate (Fritzsche); but ᾔδει has reference to the point of time, when Peter was just desiring to begin the utterance of what is said at Mar_9:5; and ΤΊ ΛΑΛΉΣΕΙ expresses the unknown more strongly and more vividly than the deliberative ΤΊ ΛΑΛΉΣῌ (what he should say).

ἔκφοβοι γὰρ ἐγένοντο (see the critical remarks): for they became full of terror (Heb_12:21; Deu_9:19; Plut. Fab. 6; Arist. Physiogn. 6), namely, by reason of the appearances, Mar_9:3-4.

Mar_9:7. καὶ ἐγένετο] and there became (there arose, came into manifestation) a cloud. Comp. Luk_9:34.

Mar_9:8. And of a sudden, having looked around, they saw, etc. ἐξάπινα occurs only here in the N. T., frequently in the LXX., but elsewhere is rare and late.

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

The fear of the disciples is presented by Mat_17:6 with more of psychological accuracy as only subsequent to the voice (this is the climax of the event), but in such a manner that they fall down, and Jesus Himself delivers them from it. The saying about building tabernacles does not bear the impress of confusion, as Mark presents it, but that of a still fresh ingenuous joy at the ravishing spectacle; nor yet does it bear the impress of drowsiness, as Luke designates it, whose expression, according to Baurs opinion (see Markusevang. p. 69), Mark has only wished to modify; comp. Baurs very unfavourable judgment on the narrative of Mark in general in the theol. Jahrb. 1853, p. 82 f. In Luke the later tradition betrays itself; see on Luk_9:28 ff., and Holtzmann, p. 224 f. But all three narratives in this particular, as also in their other features, stand opposed to the boldness of Schenkel, who (following Weisse) reduces the whole matter to this, that Jesus had by His instructive teaching made the two representatives of the old covenant appear to the three confidential disciples on the mountain in a right light, in the light of His own Messianic destination; while, on the other hand, Weizsäcker abides by a vision as the culmination of a deeper process of faith. And assuredly a visionary element was combined with the marvellous event. See on Mat_17:12, Remark.

Mar_9:10. τὸν λόγον] what Jesus had just said to them, Mar_9:9, not the occurrence of the glorification (Beza); see the following question.

ἘΚΡΆΤΗΣΑΝ] kept the saying fast; did not let it go out of their consideration, non neglectim habuerunt (Bengel). Comp. Test. XII. patr. p. 683: ἐν ψυχῇ σου μὴ κρατήσῃς δόλον, Sir_21:14 : ΠᾶΣΑΝ ΓΝῶΣΙΝ Οὐ ΚΡΑΤΉΣΕΙ. Comp. Bar_4:1; Son_3:4 : ἘΚΡΆΤΗΣΑ ΑὐΤῸΝ ΚΑῚ ΟὐΚ ἈΦῆΚΑ ΑὐΤΌΝ. To explain it in harmony with the ἘΣΊΓΗΣΑΝ in Luk_9:36, we must neither attach to the ΚΡΑΤΕῖΝ in itself the meaning: to keep concealed (on behalf of which Theodotion, Dan_5:12, and the Scholiast Aesch. Choëph. 78, have wrongly been appealed to), nor bring out that meaning by the addition to it of πρὸς ἑαυτούς (Vulg.: continuerunt apud se; comp. Erasmus, Luther, Beza, Lachmann, Ewald, and many others, including even Euthymius Zigabenus; see, on the other hand, Mar_9:16; Mar_1:27; Luk_22:23; Act_9:29; comp. Schulz); but simply explain it with Fritzsche, comp. Bretschneider: they held fast to the prohibition of Jesus, that is, they were silent on the matter. But this entire explanation does not agree with πρὸς ἑαυτοὺς συζητοῦντες κ.τ.λ., wherein is contained the accompanying more precise definition of the κρατεῖν τὸν λόγον.

πρὸς ἑαυτούς prefixed with emphasis: among themselves discussing, not questioning Jesus thereupon. To Him they have another question, Mar_9:11. Comp. on Mar_1:27.

τί ἐστι τὸ ἐκ νεκρ. ἀναστ.] relates not to the resurrection of the dead in general (which was familiar as a conception, and expected in fact as a Messianic work), but to the rising just mentioned by Jesus, namely, that the Messiah would rise from the dead, which, in fact, presupposed His dying, and on that account was so startling and enigmatical to the disciples. Comp. Mar_9:32; Joh_12:34. And in reference to the historical character of the prediction of the resurrection, see on Mat_16:21.

Mar_9:11. ὅτι λέγουσιν κ.τ.λ.] wherefore say, etc.; that, indeed, is not in keeping with thy prohibition! It is, with Lachmann, to be written: ὅ, τι (quod est διὰ τὶ, simillimum illi notissimo εἴ interrogativo, Praefat. p. xliii.); and the indirect character of the question (Thucyd. i. 90. 4) lies in the thought that governs it: I would fain know, or the like. See Stallbaum, ad Plat. Euth. p. 271 A; Lücke on Joh_8:25, p. 311 f.; Buttmann, neut. Gr. p. 218 [E. T. 253]. Comp. Mar_9:28, and Homer, Il. x. 142: ὅ, τι δὴ χρειὼ τόσον ἵκει, Barnab. 7, and Dressel in loc. Ewald likewise appropriately takes ὅτι as the recitativum, so that the question would be veiled in an affirmative clause (but at Mar_9:28 : wherefore). Comp. Bleek. Still the bashful expression, which according to our view the question has, appears more in keeping with the circumstances.

Mar_9:12. Ἠλίας … πάντα] a concession of the correctness of the doctrinal proposition (comp. on Mat_17:11), the theoretical form of which (hence the present) is retained.[120] Bengel appropriately says: Praesens indefinitum uti Mat_2:4.

What follows is, with Heinsius and Lachmann, to be punctuated thus: καὶ πῶς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου; ἵνα πολλὰ πάθῃ κ. ἐξουδ.: and how stands it written as to the Son of man? He is to suffer many things, and be set at nought. The truth of that proposition of Elias as the theocratic restorer, who is destined to precede the Messiah, has side by side with it the Scriptural testimony of the suffering of the Messiah. καί is the simple and, linking what stands written of the Messiah to what was said of Elias. Mark ought, after beginning the construction of the discourse with μέν, to have followed it up by δέ; but he passes over in an anacoluthic fashion from the form of contrast with which he began into the subjunctive. See Nägelsbach on the Iliad, Exc. i. p. 173; Maetzner, ad Antiph. p. 257; Klotz, ad Devar. p. 659. The answer follows in ἵνα κ.τ.λ., and that conceived under the form of the design of the γέγραπται ἐπὶ τ. υἱὸν κ.τ.λ. The entire καὶ πῶς … ἐξουδ. is usually regarded as a question, containing an objection against the prevailing way in which that doctrine regarding Elias was understood: But how does it agree with this, that it is written of the Messiah that He is to suffer many things? The solution would then be given in Mar_9:13 : Verum enim vero mihi credite, Elias venit, non est talis apparitio expectanda, qualem expectant Judaei, jam venit Elias, Johannes baptista … et eum tractarunt, etc., neque ergo mihi meliora sunt speranda, Kuinoel. Comp. Euthymius Zigabenus, Theophylact, Grotius, Bengel, and many others, including de Wette. In substance so also Hofmann, Weissag. und Erfüll. II. p. 80 f. In opposition to this entire view, it may be decisively urged that it would need an adversative particle instead of καί, and that, in Mar_9:13, instead of ὅτι καὶ Ἠλίας ἐλήλυθε, the expression would have run: ὅτι καὶ ἐλήλυθεν Ἠλίας. Fritzsche, following the reading[121] καθώς too weakly attested (instead of καὶ πῶς), says: Quod Judaici doctores perhibent, venturum esse Eliam, non minus certum est, quam e V. T. oraculis illud, fore ut ego Messias multa exantlem. But Fritzsche himself does not fail to see the want of internal connection herein, and hence he conjectures as to Mar_9:12-13 : Ἠλίας μὲν ἐλθὼν πρῶτον, ἀποκαθιστᾷ πάντα· ἀλλὰ λέγω ὑμῖν, ὅτι καὶ ἐποίησαν αὐτῷ ὅσα ἠθέλησαν, καθὼς γέγραπται ἐπὶ τὸν υἱὸν τοῦ ἀνθρώπου, ἵνα πολλὰ κ.τ.λ. Ewald also, with whom Holtzmann agrees, comes ultimately to a conjecture that in Mark, Mar_9:13, there is wanting before καθὼς γέγραπται the clause of Mat_17:12 : οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν. He supposes the discourse to have proceeded thus: What is said in Malachi 3. of Eliasthat, coming before the Messiah, he shall restore all thingsretains, doubtless, its truth; but also what the Holy Scripture says about a suffering of the Messiah (as in Isa_53:7 f.) must be fulfilled; if, thus, both are to be true, the Elias who is to precede the historical Messiah must in fact have come already, and have been mistaken and set at nought by men, just in the same way as, according to the Holy Scripture, this destiny awaits the Messiah Himself. [In this view it is at the same time assumed that the clause, Mar_9:12, καὶ πῶς γέγραπται κ.τ.λ. is omitted in Matthew.] According to Mark, however, as his narrative lies before us,[122] the discourse of Jesus rather contains a syllogism with a suppressed conclusion,in such a way, namely, that the major proposition is conveyed in Mar_9:12, and the minor in Mar_9:13 : the doctrine of the prior advent and the prior work of Elias is correct, and of the Messiah it is written that He has to endure much suffering and setting at nought (Mar_9:12). But I say unto you, that Elias also (before the Messiah) has come, and they have done to him everything that they have pleased, according to the Scripture (Mar_9:13). The suppressed conclusion is: consequently there is now impending over the Messiah the Scriptural destiny of suffering, since the fate of the Elias is already fulfilled. The suppression of this sad closing inference, to which Matthew, Mar_9:12, gives expression, is dictated by tender forbearance towards the disciples, whom, after so transporting a vision, the Lord will not now introduce any further into the gloomy future. This is assuredly an original feature, in which Mark has the advantage over the narrative of Matthew, who in this history has, on the whole, the more original account.[123]

ἐξουδενωθῇ] The form ἐξουδενηθῇ (Lachmann), as being that which is less prevalent in the LXX., is to be preferred. On the later Greek character of the word in general (only used here in the N. T.not in 2Co_10:10), see Lobeck, ad Phryn. p. 182. The signification may be either: to be esteemed as nothing (contemnatur, Vulgate, and most expositors), as Psa_15:4; Psa_53:6; 1Ma_3:14; Sir_34:22; or: to be annihilated, as Psa_44:6 (5), Psa_60:12, Psa_119:117; Jdt_13:17; Sir_47:7. The latter is here most in harmony with the context after πολλὰ παθῇ.

Mar_9:13. ἀλλά] is the continuative jam vero, atqui, which introduces a new thought in contrast with the previous one. If the continuation of the discourse were formed purely syllogistically (consequently without λέγω ὑμῖν, ὅτι), the classical language would have chosen ἀλλὰ μήν (Becker, Anecd. II. p. 839).

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

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

[118] A definite specification of time, similar to μεθʼ ἡμέρας ἕξ in this case, is only found again in Mark at Mar_14:1, and there, too, of a very important turning-point of the history.

[119] In this remark (by way of excuse) about Peter Hilgenfeld finds Petrinism; and Baur, a dependence of the writer on Luk_9:33. As to the latter, the converse is the case. The former springs from the endeavour to discover tendency everywhere, even when, as here, it is the most innocent explanatory remark, in which indeed Baur only sees (Markusev. p. 68) the character of incompleteness in the writers combination of the other two Gospels. In opposition to such unfairness, however, Holtzmann, p. 88 f. 194, goes too far in his defence of Mark, inasmuch as he does not even acknowledge the excusing character of the οὐ γὰρ ᾔδει κ.τ.λ., which even Bleek, Weiss, and Hilgenfeld have recognised.

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

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

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

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

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

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

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

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

2–8. THE TRANSFIGURATION

Mat 17:1-8. Luk 9:28-36

2. μετὰ ἡμέρας ἕξ. If μετὰ ἡμ. τρεῖς means “on the third day” (Mar 8:31), μετὰ ἡμ. ἕξ should mean “on the sixth day.” Lk. says “about eight days,” which would be no serious discrepancy, even “if on the sixth day” were certainly the right meaning. There is no special point in either “six” or “about eight,” and the statement that there was a week’s interval is a mark of historic truth, like “Legion” in Mar 5:9. Other marks of truth are the good connexions with what precedes and what follows, the fitness of the position in the Ministry as a whole, and the injunction to silence, a detail not likely to be invented. Moreover, there is no parallel in O.T., for the illumination of Moses’ face has little similarity. The additional details given by Lk., coupled with his independent wording, suggest that he had information besides that which he derived from Mk; and the mention of the Transfiguration in 2Pe 1:16-18 shows what Christians of that age, whatever the date of 2 Pet. may be, believed respecting it. Its absence from Jn is no difficulty, for that Gospel omits so much that had been already sufficiently recorded.

The manner of the wonder, as in the feeding of the thousands, eludes us, and it is vain to ask in what way Moses and Elijah were visible and audible to the apostles; but the significance of it can in some measure be understood. It encouraged the three witnesses, who had been perplexed and depressed by the announcement that the Messiah must suffer and die; and this encouragement would spread to the other disciples, although for a few months they were not to know the reason for it. It intimated that His Kingdom was not of this world; it was no earthly reign. It is also possible that this foretaste of His glory imparted encouragement to the Messiah Himself, analogous to the strengthening which He received from an Angel, when His sufferings had already begun. Hastings’ D.B. and D.C.G. art. “Transfiguration” and the literature there quoted.

παραλαμβάνει. Cf. Mar 4:36, Mar 5:40, Mar 10:32.

τὸν Ἰάκωβον καὶ Ἰωάννην. One art. for the pair of brothers. Lk. reverses the order and has no art. See on Mar 5:37.

ἀναφέρει. Not a common use of the verb in class. Grk. In Bibl. Grk its general use is offering to God.

εἰς ὄρος ὑψηλόν. The mountain is nowhere named. The Mount of Olives is an extraordinary conjecture. It is not high, and both before and after the Transfiguration Christ is in or near Galilee. Tabor is the traditional scene, perhaps suggested by Psa 89:12. In the Eastern Church the Feast of the Transfiguration (6 August) is sometimes called τὸ θαβώριον. But there was a fortified village on Tabor (Joseph. B.J. IV. i. 8, II. xx. 6). Hermon, which is over 9000 ft, is now generally adopted. It could easily be reached from Caesarea Philippi in a day or two. Lk. says that Christ went up the mountain to pray (cf. Mar 6:46), and that it was during His prayer that the Transfiguration took place.

κατʼ ἰδίαν μόνους. Characteristic fulness; Mk alone has the rather superfluous μόνους. He is fond of κατʼ ἰδίαν (Mar 4:34, Mar 6:31-32, Mar 7:33, Mar 9:2; Mar 9:28, Mar 13:3), which Mt. has here, but not Lk. Syr-Sin. omits κατʼ ἰδίαν.

μετεμορφώθη. Transfiguratus est (Vulg.). see on 2Co 3:18, where Vulg. has transformamur and neither A.V. nor R.V. has “transfigured.” See Lightfoot, Philippians, p. 131. The word, avoided by Lk., gives us no sure clue as to the nature of the change.

ἔμπροσθεν. Freq. in Mt. and not rare in Lk. and Jn, but here only in Mk.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

The heavenly glory of Christ, which should within a short space be abased upon the cross, is avouched by visible signs, by the presence and talk of Elijah and Moses, and by the voice of the Father himself, before three of his disciples, which are witnesses against whom lieth no exception.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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

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

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(2-8) And after six days.—See Notes on Mat_17:1-8.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 2. {See Trapp on "Mat 17:1"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

Mar 9:3

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

Mar 9:6

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

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

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

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 2, 3. After six days. St. Luk_9:28 says, "About eight days after these sayings." There is no real discrepancy here. There were six whole days that intervened between our Lord"s words and the Transfiguration itself. Jesus taketh with him Peter, and James, and John. He chose these three, as the leaders amongst the disciples, and he showed to them his glory, because he intended also to show them afterwards his bitter agony in the garden. This magnificent splendor this "excellent glory," as 2Pe_1:17 describes it this, together with the voice of the Father," This is my beloved Son," would assure them that Christ was truly God, but that his essential Deity was hidden by the veil of the flesh; and that, although he was about to be crucified and slain, yet his Godhead could not suffer or die. It was an evidence beforehand, a prospective evidence, that he underwent death, even the death of the cross, not constrained by infirmity or necessity, but of his own will, for the redemption of man. It was plain that, since he could thus invest his body with this Divine glory, he could have saved himself from death if he had so willed. He taketh with him Peter, and James, and John. St. Peter"s reference to the transfiguration (just alluded to) shows what a deep and abiding impression it made on his mind. St. James, too, was there, as one who was to be amongst the first to die for his sake. St. John also was with them, who, having seen the glory of the Son of God, which is subject to no limits of time, might be bold to send forth his grand testimony, "In the beginning was the Word, and the Word was with God, and the Word was God." And bringeth them up into a high mountain apart by themselves. "It is necessary for all," says Remigius, "who desire to contemplate God, that they should not grovel amidst low thoughts and desires, but ever be lifted up to heavenly things. And thus our Lord was teaching his disciples that they must not look for the brightness of the Divine glory in the depths of this world, but in the kingdom of heavenly blessedness. And he leads them apart, because holy men are in intention and desire separated from evil, as they will be altogether separated from it in the world to come. For they who look for the glories of the resurrection ought now in heart and mind to dwell on high, and to seek these glories by continual prayer." Into a high mountain. A tradition of the time of Jerome identifies this mountain with Tabor, in Galilee. But there are two weighty objections to this view:

(1) that our Lord was at this time in the neighborhood of Caesarea Philippi, a considerable distance from Tabor, and

(2) that there is strong reason for believing that Tabor had at this time a fortress on its summit. It must be remembered that Caesarea Philippi was at the foot of Libanus; and the spurs of Libanus would present several eminences answering to the description, "a high mountain (orov uqhlon)." The Mount of Transfiguration was in all probability Hermon, a position of extreme grandeur and beauty, its snowy peaks overlooking the whole extent of Palestine. "High up," says Dean Stanley, "on its southern slopes there must be many a point where the disciples could be taken "apart by themselves." Even the transient comparison of the celestial splendor with the snow, where alone it could be seen in Palestine, should not, perhaps, be wholly overlooked. At any rate, the remote heights above the sources of the Jordan witnessed the moment when, his work in his own peculiar sphere being ended, he set his face for the last time to go up to Jerusalem." Although compelled to dismiss from our minds the old tradition of Tabor as the scene of the Transfiguration, we still think of that mountain as near to Nazareth, where our Lord was brought up; and of Hermon, where he was transfigured, as we rejoice in the fulfillment of the old prophecy, "Tabor and Hermon shall rejoice in thy Name." And he was transfigured (metemorfwyh) before them. The fashion of his appearance was changed. It was no illusion, no imaginary appearance, but a real transformation. It was the Divine glory within him manifesting itself through his humanity; and yet not that glory of Deity which no man hath seen or can see; but such a manifestation that the disciples might in some degree behold the glory and majesty, of Deity through the veil of his flesh. Nor, we may believe, did our Lord in his transfiguration change the essence or form of his countenance. But he assumed a mighty splendor, so that, as St. Mat_17:2 tells us, "his face did shine as the sun." This splendor was not in the air, nor in the eyes of the disciples, but in the person of the Son of God a splendor which communicated itself to his raiment, so that his garments became glistering (stilbonta ), exceeding white; so as no fuller on earth can whiten them. This figure is taken from natural things. The first idea of "fuller" from the Latin fullo, is that of one who cleanses by "stamping with the feet." His business is to restore the soiled cloth to its natural whiteness. The evangelist uses an earthly thing to represent the heavenly. The heavenly Fuller gives a purity and a brightness infinitely exceeding the power of any "fuller on earth." It would almost seem as if the figure was one specially supplied by St. Peter.

Vers. 2-13. Transfiguration.

Observe the crisis of our Lord"s ministry at which this marvelous and memorable incident took place. The period of novelty, of popularity, of prosperity, was past and gone; the period of hostility, of persecution, of endurance, was commencing. Already Jesus had forewarned his disciples of the speedy approach of his death at the hands of his enemies. And it seems as though this unique and impressive display of his proper majesty, and of the affection and confidence of his Father, came exactly at the needed conjuncture. It was for his own sake, that a vivid consciousness of Divine favor might go with him to the scenes of ignominy and of suffering which awaited him. It was for the sake of the nearest and dearest among his friends, that they might carry with them, especially in those trials of their faith and attachment which were coming upon them, a conviction concerning their master"s nature and mission which might support them and preserve them, if not from weak defection, still from shameful apostasy. The close connection between the glories of the Transfiguration and the shame and wee of Calvary, is evident both from the narrative itself and from the central and critical position it occupies. Regarding the Mount of Transfiguration as a mount of witness, we observe

I THE WITNESS CHRIST HERE BEARS TO HIMSELF. The sun in heaven is his own witness, shines by his own light, tells of his own nature and power. So with the Lord Christ. When, amidst the darkness of the night, upon the slopes of Hermon, his garments glistened, and his face shone with a dazzling radiance, his proper glory shone through the disguise of his human weakness and humiliation. For once he appeared to be what he really was the Son of the Father, and the Lord of the world. It was testimony very powerful and very effective, and produced its impression upon those who were privileged to behold that "great sight.

II THE WITNESS HERE BORNE TO CHRIST BY THE LAWGIVER AND THE PROPHET. After Abraham, no personages in their history were more honored and venerated by the Jews than Moses and Elijah: Moses the giver of their Law, and Elijah the head and leader of their prophets. These two had not only in life fulfilled the will of God, they had at the close of their life-service been taken to himself by their Lord in very remarkable and singular circumstances. From the seats of the blessed, and in their vesture of immortality, these illustrious and glorified saints came to converse with the Son of God regarding the decease which he was about to accomplish at Jerusalem. They had foretold him, they had prefigured him, they now gave place to him; and what more appropriate than that they should thus tender to him their homage and their admiration?

1. They manifested interest in his mission, for this gave the meaning to their own explained in the old economy much which would otherwise have been inexplicable.

2. They acknowledged his authority, for they had already testified to a Greater than themselves who should come, and their appearance on this occasion was an evidence of the reverential honor in which they held the Divine lawgiver, the Divine Prophet.

3. They anticipated his decease; the event which he had so recently foretold, and for which he was now so deliberately, so sacredly preparing an event of stupendous magnitude in the history of our sinful humanity.

III THE WITNESS BORNE TO CHRIST BY HIS FRIENDS AND APOSTLES.

1. It may be asked Why was it appointed that the Transfiguration should be witnessed by so small and select a group, and in so secluded a spot? Why were not multitudes permitted to behold a spectacle so amazing in Itself, and so fitted to bring conviction to the minds of all beholders? Surely, it might be urged, no unbeliever, no caviller, could have withstood the evidence of our Lord"s authority which such a scene afforded! It is recorded that the leaders of the Jews, the Pharisees, asked from Jesus a sign from heaven. This he refused them. But he allowed three favored friends to behold his glory, when the customary veil was in some measure withdrawn. What is the explanation of this? It may be replied that it was not in harmony with the plans of our Lord Jesus to overpower the senses of the people with some irresistible display of supernatural power and glory. This would not have been to secure a moral result by moral means. Jesus would not have valued the admiration which was withheld from his moral character and his benevolent life, but which was accorded to the effulgence of celestial glory, striking all eyes with amazement. But there was another reason for the limitation of the witnesses of our Lord"s transfiguration. The highest revelations of God"s wisdom and holiness and love are for those only who are prepared to receive them. You may walk round the outside of a vast domain, a splendid palace; you may make the circuit of the walls, you may see the tree-tops shaken by the wind, you may catch glimpses of the lofty roofs and towers of the lordly edifice. But how little do you know of the imposing palace and its enchanting environments! If, however, you are permitted to enter the gates, to tread the stately gardens, to explore the mansion, to look through the library, to admire the sculptures and paintings, and, above all, to spend hours and days in converse with the choice spirits who make the abode their home, then you can form a judgment, and cherish an appreciation which, so long as you were on the outside, you would never have been able to do. So with the knowledge of every high and pure and noble soul. Such a one is only to be known by those who have sympathy with him, and opportunities of fellowship with him. It cannot be otherwise than that the ignorant, the vulgar, the selfish, should misunderstand him. In like manner, but in the highest degree, it needed some sympathy with the Lord Christ in order to judge aright of him. It seems likely that when Jesus took with him only his three most intimate and congenial friends to behold his glory upon the holy mount, he did so because none others were sufficiently advanced in spiritual knowledge and appreciation to be capable of partaking and profiting by the privilege. Even the bulk of his own twelve disciples would have been, at that time, out of place upon the Mount of Transfiguration. As for the scribes and Pharisees, and all the vulgar formalists who desired a sign, they had no spiritual eyes with which to see the vision which was then and there vouchsafed to three lowly fishermen, whose hearts the Lord had touched, and whose sight the Lord had cleansed and quickened.

2. The emotions with which the favored three were affected, when they beheld Christ"s glory, deserve attention. There was awe: and this was honor-able to them, that they experienced the feeling of trembling reverence in a presence so august, and before evidence so majestic and convincing. There was delight: hence the exclamation and the proposal of Peter. They felt it "good" to be in such a scene and in such society, and they would fain have prolonged the precious opportunity, and dwelt for a season upon the mount.

3. The convictions which they formed may be known from the language of Peter in his Second Epistle, from which it is apparent that the Transfiguration produced upon the minds of the witnesses a profound and ineffaceable impression concerning their Master"s dignity and authority.

IV THE WITNESS BORNE TO CHRIST BY THE FATHER HIMSELF. In the voice which came from the Father we observe:

1. A declaration to be believed: "This is my beloved Son," Jesus was beloved:

(1) For the relation he sustained to the Father; for he was "the only begotten," and was by nature what no other human being can be affirmed to have been.

(2) For his congenial character; for he pleased the Father alway; his character embodied every moral excellence.

(3) For his willing obedience; for, as he had undertaken his mission in the spirit of the prophetic language, "Lo, I come ... to do thy will, O my God," he acted throughout his ministry in a manner comformable to the just and holy will of God the Father.

(4) For his perfect submission; for he "learned obedience by the things which he suffered," and shrank not from any sufferings appointed, and refused not the cup which the Father gave. As God"s beloved Son, he was "obedient unto death, even the death of the cross.

2. An appeal to be obeyed: "Hear ye him!" As in the former clause the address is to the intelligent nature, so in this clause it is to the practical nature, of men. It is a Divine imperative. The appeal is to the sense of human obligation. Hear his teachings as your Master! Hear his promises as your Friend and Savior! Hear his commands as your Leader and Lord! Hear to rejoice, to respond, to obey!

APPLICATION.

1. Receive this witness concerning Christ. It is the witness of the most trustworthy of men, the most competent of observers; it is the witness of the Eternal Father, of him who cannot lie.

2. Repeat this witness concerning Christ. It is the vocation of the disciple to give testimony to the master. The Church is Christ"s witness to the world. It is ours to tell who Jesus is and what he has done; it is ours to invite the faith, to require the allegiance of all mankind to him who is the Son of God.

HOMILIES BY A.F. MUIR Vers. 2-8. The Transfiguration.

I THE CIRCUMSTANCES. At an interval of six or eight (Luke) days from Peter"s confession and the teaching of the cross. "Into a high mountain," i.e. into some glen or secluded spot in the mountain. As there is no mention of any movement southward, and distinct assurance that they did not at this time go into Galilee, (Mar_9:30) the notion of Tabor being the mountain is unfounded. The slightness of its elevation, and the circumstance that its summit has been a fortified spot from the earliest times, render it almost certain that it was not the scene of the Transfiguration. All the evidence is in favor of Hermon, the snow-clad, sentinel-like peak in which the Anti-Libanus range culminates. Its name means "the mountain," and it is spoken of in the Old Testament as "holy." Its cool slopes and upland solitudes would afford congenial retirement to the weary Christ. It was mental trouble he had to overcome, and this he sought to do in prayer and Divine communion. For this reason, and the signs afforded by the rest of the chapter of the day having well begun as they descended, it has been supposed it was a night scene. He was wont to pray during the night, and the disciples were "heavy with sleep." It gives a peculiar character to the occurrence to suppose this to have been the case. But that they were fully awake when the vision appeared, Luke again assures us. The duration of the vision is not suggested; probably, as in dreams, time was an inappreciable element.

II THE INCIDENTS.

1. Transformation. "He was transfigured before them," etc. The change described by the Greek word is literally one of form, but this must not be pressed. "It was a change in the externality of the person," says Morison; "a kind of temporary glorification, effected no doubt from within outward, rather than from without inward. It would reveal the essential glory of the spirit that "tabernacled" within, its glory at once in that lower sphere that was human, and in that higher sphere that was Divine" ("Practical Commentary," in loc. ). The general brightness of his appearance is noted by the three evangelists, Matthew comparing his face to the sun, and his garments to the light. Mark speaks of the fuller"s white in his description of it. The face is referred to by Matthew and Luke, and all three refer to the garments. Luke tells us it occurred "as he was praying.

2. Association with Moses and Elias. They were seen by the apostles, but did not purposely present themselves. They were talking with him, and Luke tells us the subject of their converse: "his decease which he was about to accomplish at Jerusalem." They were representatives of the righteous spirits in Hades, the world of the unseen, of disembodied spirits; representatives, too, of the Law and the prophets. They had laid the foundations of the kingdom of righteousness which he perfected. They spoke of his death as the grand means of the fulfillment of the hopes of immortality, they themselves having in the manner of their own "exodus" afforded the shadow and prophetic type of which his was the substance. He is in essential, spiritual oneness with them.

3. Peter"s suggestion. Outcome of zeal, but not according to knowledge. It is seemingly enough for him to see his Master on terms of equality with those great spirits of the past. There is an undiscriminating comprehension in his proposal; a desire also to extend the duration of the ecstasy in which he and his companions were. It breaks the grand harmony of the evolution of the scene, and yet is full of instruction.

4. Divine attestation. The three accounts agree in the words, "This is my Son: hear ye him." Matthew and Mark have also beloved," for which Luke substitutes "my chosen;" and Matthew alone adds, "in whom I am well pleased." The words are but human renderings of the unspeakable "voice." They prove that the great Centre of attention and attraction for the Church is Jesus, not Moses or Elias.

5. Restoration of Christ to his usual appear ance. The distinguished associates of his glory vanish. The vision was no "baseless fabric," but it was over, and now the spectators must return to common life and mundane duties. Jesus "was found alone;" "Jesus only.

III THE LESSONS. These are innumerable, and we must content ourselves with a few of the more prominent. There was revelation for both Christ and his disciples. A new light was thrown upon past and future, and the fear of death was broken. But the whole scene is best understood as a revelation and glorification of Christ. The Divine Father has glorified his Son, and thereby attested him to himself and to confidence of believers. This was the "sign from heaven" vainly asked by the unbelieving Pharisees, and now granted to the thrice leaders of the apostles. And a corresponding revelation will take place in the experience of every true child of God, whereby his faith shall be confirmed, and he shall be sealed unto the day of redemption." The yearning, praying, aspiring spirit of the Son at last, in foretaste, attains; and he and his followers are strengthened. The personal glory, the sublime association with the precursors of the kingdom in the toast, and the transcendant commendation, leave no room for doubt in the heart of the true believer. The evidence is intuitive, but it is spiritually complete.

1. The loftiest tendencies and aspirations of the Law and the prophets are fulfilled in the "obedience unto death" of the Divine Son. "They spake with him of his decease;" it was evidently central to their thoughts. The religious hopes of the past were to be satisfied in that way alone; by that alone was the righteousness of God to be satisfied. Self-sacrifice is the spirit of both Law and prophecy. To them the profound mystery of the hereafter was solved in the spirit of his death and in his resurrection; "life and immortality were brought to light" in him. It is as associated with them and representative of them that he looked forward to his dying. The manifestation of the Divine Son is therefore of universal significance, and relates itself to all that was highest and most spiritual in ancient religious movements.

2. What God did for his Son on this occasion he will do for all who vitally belong to his Body. " Even as the bodily frame of Christ was transfigured, and partook of the inward glory of his spirit, so shall all in whose nature his grace is found appear with him in the glory of the resurrection. The spiritual law is manifest and certain, and it is evidently the same in the believer as in his Lord. Glory of spirit must sooner or later appear in glory of external appearance, and the body shall partake in the blessedness of the spirit. M.

HOMILIES BY E. JOHNSON Vers. 2-18. Glimpses of the glory of Jesus.

I SPECIAL FAVOURS FOR SPECIAL SERVICES. The three disciples had given up all to follow Christ, had submitted them. selves entirely to the Divine will. Only to such consecration is the deeper vision of truth granted, and ascent to the loftiest heights of spiritual enjoyment.

II DIFFERENT ASPECTS OF CHRIST"S APPEARANCE.

1. He wore one appearance for the multitude, another for the circle of disciples. In the multitude he was the Prophet and the Wonder-worker; to the disciples the Friend and familiar Teacher. The multitude felt that he must be a great Man; the disciples knew him to be the Anointed One and Divine.

2. Among the disciples themselves: there was the familiar and ordinary, the extraordinary and unusual aspect of Christ. Here he passes out of the earthly medium of vision into one of celestial and supernatural glory. "How nigh is grandeur to our dust! How near is God to man!

3. The manifestation of Christ is one in which extremes meet. The Man of sorrows, the beloved Son, delighted in of God. The lowly Teacher and Missionary of the kingdom of God; the enthroned Messiah. The Man, the God, and "both together mixed.

4. We cannot always enjoy the higher views in their clearness and brilliancy. After the vision and the voice, they look round and see "Jesus only!" Well for those who can ever see and find in Jesus of Nazareth the highest revelation they need of the Divine majesty and the Divine love. J.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By themselves - That is, separate from the multitude: Apart - From the other apostles: and was transfigured - The Greek word seems to refer to the form of God, and the form of a servant, {mentioned by St. Paul, Phil. ii, 6, 7} and may intimate, that the Divine rays, which the indwelling God let out on this occasion, made the glorious change from one of these forms into the other. Matt. xvii, 1; Luke ix, 28.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

James

(See Scofield "Mat 4:21")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The miracle of the transfiguration:

v. 2. And after six days Jesus taketh with Him Peter and James and John, and leadeth them up into an high mountain apart by themselves; and He was transfigured before them.

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

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

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

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

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LXX. D. The Transfiguration].

LXX. THIRD WITHDRAWAL FROM HEROD'S TERRITORY. Subdivision D. THE TRANSFIGURATION. CONCERNING ELIJAH. (A Spur of Hermon, near Cæsarea Philippi.) aMATT. XVII. 1-13; bMARK IX. 2-13; cLUKE IX. 28-36.

c28 And it came to pass about eight days asix days cafter these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying "about." But if we regard him as including the day of the "sayings" and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. The "sayings" referred to were the words of Jesus with regard to his suffering at Jerusalem], that aJesus taketh ctook awith him Peter, and James, and John his brother [These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see Mar_9:30). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor ( Jos_19:12; Jos. B. J. i. 8, 7; Vit. 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet. Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus' custom to withdraw for prayer by night ( Mat_14:23, Mat_14:24, Luk_6:12, Luk_21:37, Luk_22:39) and the transfiguration took place at night.] 29 And as he was praying, the fashion of his countenance was altered, and his raiment i became white and dazzling. a2 and he was transfigured [i. e., transformed; the description shows to what extent] before [418] them; and his face did shine as the sun, and his raiment was white as the light. bglistering, exceeding white; so as no fuller on earth can whiten them. [We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it-- 1Jo_3:2.] a3 And, behold, there appeared unto them ctwo men, who were Moses and bwith cElijah; band they were talking with Jesus. [The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight.] c31 who [i. e., Moses and Elijah] who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem. [The word for decease is "exodus," an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension.] 32 Now Peter and they that were with him were heavy with sleep [it being night]; but when they were fully awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they were departing from him, aPeter answered and said banswereth and saith aunto Jesus, bRabbi, cMaster, aLord, it is good for us to be here: band let us make three tabernacles; aif thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. cnot knowing what he said. b6 For he knew not what to answer; for they became sore afraid. [Peter's fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths, or arbors, made of the branches of trees, for their and Christ's accommodation. By thus speaking, Peter placed Jesus upon the same level with Moses [419] and Elijah--all three being worthy of a booth.] c34 And while he said these things, a5 While he yet speaking, behold, bthere came aa bright cloud bovershadowing them: cand overshadowed them: and they feared as they entered into the cloud. [Clouds often roll against the sides of Mt. Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God's peculiar presence-- Exo_13:21, Exo_13:22, Exo_19:9, Exo_19:18, Exo_24:16, Exo_40:34, Exo_40:35, 1Ki_8:10.] aand behold, bthere came a voice out of the cloud, asaying, This is my beloved Son, cmy chosen: ain whom I am well pleased; hear ye him. [This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants. He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet ( Heb_1:1, Heb_1:2). Peter recognized Jesus as thus honored by this voice-- 2Pe_1:16-18.] 6 And when the disciples heard it, they fell on their face, and were sore afraid. [As every man is who hears the voice of God.] 7 And Jesus came and touched them and said, Arise, and be not afraid. [As mediator between man and God, Jesus removes fear.] b8 And suddenly looking round about, a8 And lifting up their eyes, bthey saw no one any more, save Jesus only with themselves. c36 And when the voice came, Jesus was found alone. [Leaders and prophets depart, but Christ abides-- Heb_3:5, Heb_3:6.] b9 And as they were coming down from the mountain, he charged them, that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. a9 And Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. [The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity.] b10 And they kept the saying, [420] questioning among themselves what the rising from the dead should mean. [Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure.] cAnd they held their peace, and told no man in those days any of the things which they had seen. a10 And his disciples asked him, saying, Why then say the scribes that Elijah must first come? bHow is it that the scribes say that Elijah must first come? [They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi ( Mal_4:5, Mal_4:6), but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus' Messiahship.] a11 And he answered and bsaid unto them, Elijah indeed cometh first, and restoreth ashall restore all things [this sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage]: band how it is written of the Son of man, that he should suffer many things, and be set at naught? [If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also. From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death. The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught.] 13 But I say unto you, that Elijah is come, aalready, and they knew him not, but did band they have also done unto him whatsoever they would. Even as it is written of him. aEven so shall the Son of man also suffer of them. 13 Then understood the disciples that he spake unto them of John the Baptist. [Malachi used the name of Elijah figuratively to represent John the Baptist. [421] See pp. 102, 284. That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable.]

[FFG 418-422]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

2. After six days. After six days intervening. Luke says, “About eight days,” he counting the one before and after the six days that intervened. For notes on the Transfiguration see Matt. 17:1–13, and compare Luke 9:28–36.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

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

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

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

2. ἡμέρας ἓξ—six days. Lk. says, about eight days. We can easily get rid of one of the two days which separate these two accounts, as the Jews confounded after seven days with on the seventh day by reckoning both the dies a quo and the dies ad quem in the former expression, as in the account of the resurrection. But the other day needs the ὡσεὶ of Lk., about eight days, to remove the discrepancy.

τ. Πέτρον κ. τ. Ἰάκωβον κ. (τ.) Ἰωάννην—These three formed the inner circle of the twelve, whom Jesus took with him on three great occasions, the raising of the daughter of Jairus, the Transfiguration, and the scene in the garden of Gethsemane. εἰς ὄρος ὑψηλὸν—into a high mountain. What mountain is meant, we do not know, except that it was probably in the vicinity of Cæsarea Philippi, and so belonged to the Hermon range. See 8:27.

κατʼ ἰδίαν μόνους—apart alone. This account gives no reason for this privacy, and Mt. is equally silent. But Lk. tells us that Jesus went up into the mountain to pray. This gives a rational turn to the whole occurrence, leaving us to suppose that the transfiguration was incidental to it, and not the purpose of our Lord’s going up into the mountain. He was glorified before the disciples, but it is quite out of character for him to deliberately set about such a transaction. This opens the way for another suggestion as to the real character of the event. Jesus would be led to special prayer at this time by the events on which it seems that his mind was fixed, and which formed the subject of conversation between himself and his disciples. The subject of his discourse at this period was the approaching tragical end of his life. And it is Lk. again, who tells us that this was the subject of conversation between himself and the heavenly visitants at this time. It looks then, as if this was a case in which the mind of the writer was fixed on the surface of things, who has told his story too in such a way as to fix our attention on the mere physical accompaniments of the scene, the shining of Jesus’ garments, rather than the glory of his countenance, while at the same time, he has himself given us the suggestions for a deeper reading of it. According to the ordinary view, arising from this emphasis of the physical side of it, the transfiguration was a gleam of our Lord’s true glory in the midst of the surrounding darkness, showing that he was divine in spite of his humiliation and death. But, according to our Lord’s own view, which he came into the world to set up, over against its superficial worldliness, his glory was essentially in his humiliation and death, not in spite of it. And here, his spirit was glorified by dwelling in the midst of these high purposes and resolves until its glory broke through the veil of flesh, and irradiated his whole being.

καὶ μετεμορφώθη1—and was transfigured before them. All the particulars given are, in our account, the shining whiteness of his garments, and in Mt. and Lk. this with the shining or (Lk.) the change of his face.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Transfigured. See on Mt 17:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.