The Gospel of Mark, rightly Divided Mark 9:1-10 | Session 32 | Mark Rightly Divided

The Mount of Transfiguration | Mark 9:1-13

Verse 1 -

In this verse, Jesus addresses "them", presumably referring to the crowd that He had gathered in the previous chapter. He speaks about "some", indicating that whatever interpretation we derive from His words, it should be applied only to a subset of the crowd, and not to everyone present.

The language used in this verse is significant. Jesus mentions that the event He foretells will happen to a certain subset of the crowd before they die. This indicates a specific point in time when these events will occur. The phrase "have seen", which is in the aorist tense in Greek, is used to denote a specific action that has taken place in the past. In English, this tense is usually translated as a simple past tense. This usage reinforces the idea that the events Jesus predicts will take place at a definite point in time.

Of particular importance is the fact that if what they are going to see is an ongoing situation, once it's established, it would always be seen. In that case, the tense used here wouldn't be appropriate. Note that Jesus didn't say these people "will see" before they die, but rather they "will have seen." This use of tense indicates that the event will have happened and concluded at some point in the past relative to when they die.

What they "will have seen", as Jesus stated, is "the kingdom of God come with power." This is a spectacular announcement. There is no evidence that the crowd would have expected anything other than the future, physical, fraternal kingdom as promised by the prophets, and Jesus gives no other indication otherwise. His statement, therefore, had to be taken as a reference to this promised kingdom.

It's important to note that there's no evidence to suggest a specific crowd witnessed the permanent establishment of the kingdom. Altering the meaning of words to reconcile this would be inappropriate, especially when dealing with Scripture. In Acts 1:6, the disciples asked a question that indicates they did not believe the kingdom was established then. Furthermore, during Peter's lifetime, the one who held the keys to the kingdom and is prominently featured in the book of Acts displayed any evidence, either Acts or his writings, to indicate that he believed the kingdom had arrived. Therefore, there's no evidence to suggest that Jesus is referring to the permanent presence of the "kingdom of God come with power."

Not only is there no evidence that Peter believed the Kingdom had come, but Peter's epistles and speeches focus on the hope of Christ's return and the future realization of the Kingdom of God. Here are some relevant verses:

1 Peter 1:13: "Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;"
2 Peter 1:11: "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ."
Acts 3:20-21 (Peter's speech): "And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."

Verse 2 -

The phrase "six days later" is also mentioned in the Synoptic Gospels (Matthew 17:1 and Luke 9:28). It's interesting that the text goes out of its way to mention the number six, which, in biblical numerology, is often associated with man. However, both the kingdom and its King are seen in the light of man. This is evident in the fact that man has dominion over the earth, and in references to the "Son of Man,” which is the title for the King in His future reign.

We should note that Luke 9:28, unlike Matthew 17:1 and Mark 9:2, says "eight days later." When examined closely, you will see that this is inclusive of the day Jesus spoke and the day of the event, while Matthew and Mark are exclusive of those days ("after six days").

The participants of this event are Peter, James, and John, who are often considered the inner circle of Jesus' disciples. They are frequently mentioned together in the New Testament. In addition to the similar transfiguration passages, places where all three are mentioned together include Mark 5:37, 13:3, and 14:33.

The passage continues by describing their journey to a "high mountain." Given the proximity to Caesarea Philippi, this mountain would presumably be Mount Hermon. Mount Hermon is the highest point in the region and would therefore make sense as the location of this significant event. However, it is worth noting that traditionally, Mount Tabor, south of the Sea of Galilee, is often cited as the location of the Transfiguration. This may be due to the fact that Mt. Tabor is much more accessible and in times past, commemorative locations were chosen rather than actual locations. There are several ancient churches and a monastery on Mt. Tabor, suggesting a long tradition of Christian veneration, but not proving the location as anything more than commemorative.

In this verse, it is described that Jesus was "transfigured." The Greek word used here is "metamorphoō," from which we derive the English word "metamorphosis." The word suggests a transformation or a change in form. In this context, it refers to the change in Jesus' form (and thus appearance). The Lord’s full glory was revealed to Peter, James, and John.

Verse 3 -

In this verse, Mark highlights the extent of Jesus' transfiguration. It was so powerful that even his clothing was affected. This subtly attests to the inherent "God-state" of the incarnation. Just as His touch and presence possessed healing properties, in his future full-glory, this power will be so powerful that it affects even his clothes. The incarnation offers only a glimpse of the Lord's glorious future manifestation.

Verse 4 -

Mark notes that both Elijah (spelled Elias in Greek transliteration) and Moses appeared. These two individuals play significant roles in the Biblical faith. Moses is traditionally seen as the lawgiver, while Elijah is regarded as one of the most outstanding prophets. The phrase "talking with Jesus" suggests their personalities and consciousness continue to exist.

Verse 5 -

In this verse, Peter calls Jesus "Master,” which is a translation of the Greek Ῥαββί [Rabbi], reminding us of the Jewish nature of this scene. His response to the situation was to suggest making "three tabernacles" - one for Jesus, one for Moses, and one for Elijah. This proposal is significant, especially when considered in the context of the Feast of Tabernacles.

The Feast of Tabernacles, also known as Sukkot, is a Jewish holiday that commemorates the Israelites' forty-year period of wandering in the desert after their Exodus from Egypt, during which they lived in temporary shelters. These shelters, or "tabernacles," are a central symbol of the holiday.

However, in the prophetic sense, the Feast of Tabernacles also foreshadows the future Kingdom of God. It represents a time when God will dwell with His people, as indicated by the tabernacle's significance as a place of God's presence among His people. In this future Kingdom, Jesus will reign as King, with the law (represented by Moses) and the prophets (represented by Elijah) being fully realized and fulfilled in Him.

Therefore, when Peter suggests building tabernacles, it can be viewed as a desire to celebrate the arrival of the Kingdom. It implies that Peter might have believed that the Kingdom was imminent, in line with Jesus' earlier statement that some of them would experience “the Kingdom of God come with power” (v. 1).

In the Old Testament, the Feast of Tabernacles or Sukkot was one of the three major pilgrimage festivals (along with Passover and Shavuot) during which the Jews would travel to the Temple in Jerusalem. This pilgrimage aspect of the feast is symbolic of the journey of the faithful towards the Kingdom of God.

Another interesting connection is that Sukkot is traditionally a time of joy and celebration, reflecting the abundance of the harvest season. This is symbolic of the prosperity and peace that will characterize the Kingdom of God.

Finally, the Feast of Tabernacles is the only festival that the prophet Zechariah prophesies will be celebrated in the Kingdom age (Zechariah 14:16). All nations will be required to go up to Jerusalem to worship the King, Jesus Christ, and to keep the Feast of Tabernacles. This shows a direct connection between the feast and the future Kingdom of God.

Verse 6 -

Peter's fear, as mentioned in this verse, serves dual purposes. Firstly, it acts as a testimony to the overwhelming and awe-inspiring nature of the transfiguration experience. The radiant transformation of Jesus and the appearance of Moses and Elijah would have been an awe-inspiring sight, inducing a sense of fear and wonder.

Secondly, it provides a context that helps to understand why Peter might have suggested building the tabernacles. In his fear and awe, Peter felt compelled to respond to the situation in some way. His suggestion, while well-intentioned, was not what was needed in that moment. This fear-induced proposal can be seen as a Biblical denial of the immediate establishment of the Kingdom that Peter might have inferred from the transfiguration.

Verses 7-8 -

In verse 7 voice of God testifies, similar to the baptism of Jesus, reaffirming that Jesus is the Son of God. The instruction from God is simple: "Hear him." This moment during the transfiguration not only provides a glimpse into the future kingdom but also serves as a testimony that there is more revelation to receive and more teachings to understand. This includes revelations such as the crucifixion and resurrection that had just begun in the previous chapter.

Moreover, the cloud "overshadowed them." This served as a cloak that concealed the departure of Moses and Elijah and the return of Jesus to his non-transfigured state (v. 8).

Verses 9-10 -

After descending from the mount, Jesus gives the disciples a stern instruction not to reveal what they had witnessed to anyone until after His resurrection. This is not the first time they had been instructed to be discreet about certain revelations. However, this time they were given a specific point in time when they could share what they had seen: when "the Son of man were risen from the dead" (v. 9).

What is striking is the reaction of the disciples in verse 10. The statement about rising from the dead puzzled the three in the inner circle. They wondered "what the rising from the dead should mean" (v. 10). While they recognized and believed that Jesus was the Messiah, they certainly did not have any understanding of His impending death, burial, and resurrection.

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