Mark 9:1-13. This sermon was preached by Pastor Marty Bonner on Sunday, January 05, 2020.
This passage has a unique event that is more than just your average miracle (if such can be said about miracles). The transfiguration of Jesus demonstrates that supernatural things are not only happening around Jesus, but that there is also something supernatural about him. He is not a man who has figured out how to get God to help him all the time. Rather, his origin is supernatural. He is from the Father and thus he is from heaven.
Let’s look at the passage.
The scene begins in verse 1 where Jesus gives a promise to a gathering of his disciples and other people. This is mentioned in Mark 8:34. The stands out as a singular statement against the event that follows it, the transfiguration of Jesus. The disciples and the people had been kept guessing as to when Jesus might begin to bring in the Kingdom of God that they were expecting. Yes, they are grateful for miracles and all, but they want to see Jesus get serious about taking on the greater role of Messiah by kicking out the Romans and reforming the corruption of Israel.
The basic promise is that some of those who were in attendance that day would not die before they saw the kingdom of God coming in a powerful way. This verse is sometimes used to substantiate the claim that Jesus taught the disciples that his Second Coming would happen in the first century. Atheists see that it failed and thus reject Christ. Believers that do this will find events within the first century and present them as metaphorical fulfillments of such promises.
Of course, we should note that the Second Coming is not mentioned in this promise. It is only about the Kingdom of God and how it would be coming in. This presents a wrinkle.
The New Testament does present an odd twist on the Old Testament promise of the Kingdom of God. In short, the apostles proclaim that the Kingdom of God has been established in the hearts of believers through the Spirit of God. Yet, the physical reign of Jesus (Messiah) on this earth and the judgment of the nations has been put on hold, or is not yet. So, we get this “now, but not yet” presentation of the Kingdom of God throughout the writings of the Apostles.
Does anything happen within the lifetime of those who were living at that time which reflects the Kingdom of God coming powerfully? All three gospels that record this bold statement follow it immediately with an account that is called the Transfiguration of Jesus. It is contextually clear that they saw this event as the fulfillment of what Jesus promised. Modern sceptics may not like this explanation, but it is the one that the disciples themselves give to us.
For modern people to reject such an explanation, smacks of arrogance. Who are we to tell people from a culture within which we have never lived that they didn’t actually understand what Jesus said? Who are we to force our thinking upon the situation? The disciples present themselves as often misunderstanding Jesus. They really didn’t “get it” until after the resurrection. There we have Jesus fully explaining the Scriptures, and another promise that the Holy Spirit would enable them to remember the things Jesus said along with what it meant (John 16:12-13). The truth they came to see is that the transfiguration was exactly what Jesus was talking about in this promise. He is not talking about the end times and his Second Coming.
We are told that Peter, James, and John go up on a high mountain with Jesus six days later. These three are the “some” that Jesus was talking about in the previous promise. We are not told what high mountain this is although they were last described as being in the area of Caesarea-Philippi. So, it could be somewhere in the Golan Heights. However, the importance of the high mountain is more in its symbolism than it is in its literal location. There is a clear parallel happening here between Moses going up on the mountain to hear from God at Sinai, and the disciples going up on the mountain and hearing from God with Jesus. Jesus is the “greater than Moses” one. Yet, his disciples are the ones who are going to come down from the mountain, and speak to Israel and the nations about what God has told them.
So, what does transfiguration mean? We should recognize that what is described in this passage did not happen and so they had a word for it. In seeking to describe what they saw, the disciples take up the Greek word “metamorphosis,” which has the basic meaning of a change of form. This should not be connected to the concept of shape-shifting, even though the word could allow for it. Jesus clearly does not change shape, and the word is used in two other places in the New Testament to describe the believer being transformed into the image of Jesus (no literal shape-shifting there either). Romans 12:2 tells believers that they should not be conformed to this world, but rather to be “metamorphed” by the renewing of your mind so that you might prove what the good, acceptable, and perfect will of God is. In 2 Corinthians 3:18 the Christian experience is described as one who sees Christ in the mirror of God’s Word and is “metamorphed” into the same image from one level of glory to the next level of glory. Thus, the change they are describing with the word “metamorphosis” is not about the shape, but rather the outward presentation of the person. The word appearance would be a better concept here than shape.
Mark tells us that the clothing of Jesus began to shine exceedingly white. We can imagine something like a mantle in a gas or oil lamp. In Matthew 17:2, we are told that his “face shone like the sun.” Thus, the shining is actually coming from the person of Christ and is affecting his clothing. Within that culture, such a description would clearly imply that Jesus is not just human. He is a spirit being from the spirit realm. Spiritual beings are often described as shining, and even metaphorically referred to as stars or celestial lights. The intention is clear. There is something heavenly about this being. The glorious Son of God was cloaked by human flesh, but in this moment the three disciples are given a glimpse of his true glory, the glory he will have when he returns at the end of the age in order to set up the physical reign of his kingdom.
This also connects to Moses on Mt. Sinai because there Moses was given a glimpse of the receding glory of God, whereas here, the disciples are given a limited glimpse of the glory of Christ.
It is amazing enough that Jesus is shining like the sun, but then two figures appear and begin talking with Jesus. The disciples come to know that they are Elijah and Moses (probably through what they say). These two men are representatives of the Law and the Prophets. They both were remembered as operating in powerful signs and wonders. This also underlines what Jesus taught elsewhere. God is not the God of the dead, but of the living. Those who have gone before us are still alive. They are just not in earthly bodies.
So, what are they talking about? We are not told. Yet, it is reminiscent of the angels who appeared to Jesus in the wilderness after his 40-day fast and tempting by the devil. They may be simply encouraging him for the road of suffering that lay ahead.
Although this scene is still happening, we are told that the disciples are very afraid. In his fear, Peter asks Jesus if they should build three tabernacles for Jesus, Moses, and Elijah. This glorious appearing of Jesus along with the powerful prophets of old was more like what the disciples had been wanting. A glowing, shining Messiah should have a tabernacle in which to dwell. The word for tabernacle is the same word used for the portable temple that Israel used in the wilderness wanderings coming out of Egypt. It was later replaced by a permanent temple. Perhaps Peter sees that this could be a religious site of worship, and a political site of the rule of Messiah. Clearly, they needed to be silent and just watch. The impulsive nature of Peter causes him to interject an idea that will not even be considered. Peter does not understand what God is doing, and in a sense is interrupted by the Father Himself in what happens next. We must be careful that we are not building things that are not what God is desiring, even though they sound thoughtful and worshipful.
At this point, a cloud overshadows them and a voice speaks from the cloud to them. It says, “This is my beloved Son. Listen to Him!” The suffering and death that Jesus was going to experience would threaten their perseverance in listening to Jesus and following him. This event serves to show that, no matter how inglorious the life of Jesus would look, he was the very glory of God. The disciples could trust the one who would become the crucified Lord of Glory. This is also God’s word to you and I. God commands all men everywhere to repent of their sins and listen to Jesus. This also connects back to the cloud that led Israel through the wilderness and would descend on the tabernacle when Moses would meet with God to receive His words. The cloud was a visible sign that God’s presence was there. No Israelite would miss the connotation of what is happening here.
On top of this, Moses told Israel in Deuteronomy 18:15 that God would eventually raise up another prophet like him and that they should listen to him. This is the exact same message that the father gives to the disciples. Listen to Him!
The scene suddenly disappears. The cloud, Moses, and Elijah are all gone. Jesus is not glowing anymore. At this point, Jesus instructs his disciples that they should not tell anyone about this event until after the Son of Man has risen from the dead. They are still stupefied by these references that Jesus keeps making about the Son of Man being killed and then rising from the dead. It just goes to show how hard it is for us to see things that are right in front of us when we are not expecting them, or they are so far outside of our frame of reference. Later, the disciples would tell all about this event as they spoke to Israel and the nations. Peter clearly mentions this event in 2 Peter 1:16-19 where he says, “We did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ And we heard this voice which came from heaven when we were with Him on the holy mountain. And so, we have the word confirmed, which you do well to heed as a light that shines in a dark place, until the day dawns and the morning star rises in your heart.”
In verses 11-13, the minds of the disciples are still spinning with the spectacular event that they have just seen. Thus, a question surfaces in their minds to ask Jesus. Why is it taught by the scribes that Elijah must come before Messiah? Such teaching was no doubt based upon Malachi 4:5-6. It basically says that before the Wrath of God comes, Elijah would appear and turn the hearts of the fathers back to their children and the hearts of the children back to their parents. Wow, what an apt description of our problems today. Satan ever seeks to divide us along lines that God intended for us to be unified. Our hearts should be toward one another, instead they are often only towards ourselves, and even worse, against one another.
Jesus clearly affirms the teaching, but he gives them more understanding. He does so by reminding them of the passages that teach about the suffering of Messiah. To understand the prophecy about Elijah returning before Messiah, one needs to understand the suffering of the Messiah to whom he would point. The prophecies concerning the Messiah had two aspects about them: the suffering of Messiah and the glorious rule of Messiah, the dealing with our sins and the destruction of the wicked. We know that this dual aspect required two comings of Jesus, or we could say, required a pause before God completed the mission. Thus, there would be something similar with Elijah.
In a way, Elijah had already come. There are several other places where Jesus speaks of John the Baptist and whether or not he was Elijah who was to come. The best way to sum up these passages is to put it this way. John was not literally Elijah, but he did come in the power and the spirit of Elijah. He came out of the wilderness in animal skins and called Israel to repentance. “Repent for the Kingdom of God is at hand!” Jesus was the Messiah of Israel, but they rejected him. Because of this rejection, Jesus would leave them and come back to them at the end of the age. Similarly, this prophecy of Elijah would require Elijah to come before the Second Coming as well. This may seem strange, but Revelation 11 speaks of two witnesses or prophets who would show up in the end times and powerfully call Israel and the world to repentance. It is quite possible that these witnesses are Elijah and Moses. In support of this conjecture, we see the fact that the two witnesses of Revelation 11 will do signs and wonders similar to that of Elijah and Moses.
As we close, it is important to understand the glory of Christ. From his glory, he stepped down into this world and into human flesh. He restrained his glory so that we could see, hear, and interact with him. This moment of clarity about the true glory of Jesus is intended to give the disciples and us confidence in Jesus even after the stark reality of the cross slams into the faith we have. Though we did not see this event, those who did are faithfully witnessing to us that they are not making up fables and stories. Rather, they are telling us what they saw with their own eyes. May God strengthen our faith in a day and age that seems hell-bent on rejecting the message of John the Baptist, and, more importantly, the Lord Jesus Christ. You may not be so close to the image of Christ that you are glowing yet, but one day we will shine like the stars because we kept our faith in Jesus to the end!