340. JESUS IS TRANSFIGURED
"This is my beloved Son: hear him"
At Caesarea Philippi, Jesus put the disciples' Messianic expecta tions in their right perspective. It was true that Jesus was the Christ, the Son of the living God. But this also meant that he must suffer before attaining the glory of the kingdom. Jesus' disciples did not understand this and so Jesus from this time emphasised that the cross must come before the crown.
The disciples were disillusioned to hear that he must suffer many things and that their hope that he would soon redeem Israel lay well in the future. But although they were wrong, a privileged few were to receive a foretaste of that kingdom: "Verily I say unto you that there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power (Mk. 9:1).
The aim of this lesson is to see how the transfiguration helped Jesus endure the cross, and how a clear vision of the Kingdom of God will help us also to overcome the world.
Mark 9:1-32
JESUS TAKES THREE DISCIPLES INTO THE MOUNT.
Jesus told the disciples that there were some among them who would not die till they had seen the kingdom of God come with power. What did he mean? In the three gospels where this statement occurs, the Transfiguration follows immediately after. We are therefore not left in any doubt as to what Jesus was referring. Peter's later account of the incident confirms that the transfiguration of Jesus was a foretaste of the "power and coming" of the Lord (2 Pet. 1:16-18).
We read that Jesus took Peter, James and John with him into a high mountain apart by themselves (Mk. 9:2). These three disciples had been privileged to be with Jesus on the occasion of his greatest miracle to date and would later share with him his deepest sorrows (Mk. 14:33). We are not told the mountain to which Jesus and his disciples went. The district of Caesarea Philippi is very mountainous, lying at the foot of the Lebanon range and nearby there were many solitary mountains suitable for the purpose in hand. Jesus knew what was to transpire on the mount, and Luke tells us that once on the mountain he began to pray (Lk. 9:28). By this means he maintained that wonder ful unity of thought with his Father. Perhaps, too, he prayed for his disciples. He had brought them to the mountain as witnesses, so that they might be strengthened to carry on the work after his ascension. But while their Lord prayed, they became weary and with night now upon them they fell asleep (Lk. 9:32).
JESUS IS TRANSFIGURED (Mk. 9:2-3).
Jesus continued in prayer and as he was praying a remarkable thing happened. Mark tells us he was transfigured (Mk. 9:2). The Greek word translated "transfigured", is "metamorphoo" meaning "a change of form" or a "metamorphosis". By combining the three gospel records we learn that Jesus' raiment became "exceeding white as snow, so as no fuller on earth can white them", shining and glisten ing. The fashion of Jesus' countenance also changed and shone as the sun (Matt. 17:2; Mk. 9:3; Lk. 9:29).
These terms are used elsewhere to describe the glory of an immortal being. Daniel describes those who shall attain unto everlasting life as "shining as the brightness of the firmament" (Dan. 12:3). Jesus earlier had said similar words: "Then shall the righteous shine forth as the sun in the kingdom of their Father" (Matt. 13:43). Of the angel who rolled back the stone from Jesus' tomb it was said, "His countenance was like lightning, and his raiment white as the snow" (Matt. 28:3). Thus for a brief period Jesus had a foretaste of that glory and power promised him beyond the cross.
MOSES AND ELIJAH APPEAR IN GLORY (Mk. 9:4).
Moses and Elijah suddenly appeared in glory and spoke with Jesus of his decease (Gk. 'exodus') that he would accomplish at Jerusalem (Lk. 9:30-31). The appearance of these two great servants of God, Moses representing the Law and Elijah the prophets, would have been of great encouragement to Jesus as the day of his crucifixion drew near. Both had stood on mount Sinai amidst earthquake and fire and heard Yahweh's name proclaimed (Ex. 34:4-7; 1 Kgs. 19:8-12). But now they spoke with the very one who was the embodiment of the Law and prophets € the Word made Flesh.
While Jesus, Moses and Elijah were in earnest conversation the disciples awoke. As if to emphasise the surpassing glory of Christ, Luke states: "they saw his glory, and the two men that stood with him" (Lk. 9:32). The disciples were soon to learn that Christ's glory is supreme.
How honoured the three were to see such glory. Truly they had seen "the kingdom of God come with power" as Jesus had said.
MOSES AND ELIJAH BEGIN TO DEPART (Mk. 9:5-6).
The scene was short-lived. Moses and Elijah soon began to depart. Peter, awe-struck and reluctant for this to happen, cried to Jesus, "Master it is good for us to be here; and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said" (Lk. 9:33).
Perhaps Peter thought that the appearance of Jesus in glory with Moses and Elijah was a sign that the kingdom was near at hand. But when Moses and Elijah departed, his hopes were dashed. In haste, not knowing what he was saying, he suggested that three tabernacles be built in order to retain them € one for Jesus, one for Moses and one for Elijah. Unconsciously he had equated the three. God would soon direct attention to His Beloved Son as the greatest.
But Peter had not fully comprehended the scene. The kingdom would come in God's set time. For the present, they had to appreciate that the glory had to be preceded by the sacrifice of God's Son € he had come to fulfil the Law and prophets.
GOD'S DECLARATION (Mk. 9:7-8).
Whilst Peter was speaking a bright cloud overshadowed them. A voice spoke to them from the cloud, "This is my beloved Son, in whom I am well pleased; hear ye him" (Matt. 17:5; Lk. 9:34, 35). When the disciples heard the voice they fell on their faces, greatly afraid. When Jesus came he touched them and said, "Arise, and be not afraid" (Matt. 17:6, 7). When they lifted up their eyes, Jesus alone remained (Matt. 17:8; Mk. 9:8). Moses and Elijah had departed € Jesus was indeed pre-eminent. And had not even Moses spoken of Jesus Christ as the one to whom all should hearken? (Deut. 18:15).
In later years Peter recalled these experiences as proof that they had not followed myths (2 Pet. 1:16-18). The incident had made an indeli ble impression on the three closest disciples.
ELIAS VERILY COMETH FIRST (Mk. 9:9-13).
On the following day Jesus charged the three that they should "tell the vision to no man, until the Son of man be risen again from the dead" (Matt. 17:9). But the statement, "risen from the dead" puzzled them. The disciples seemed to have shared the common view that Messiah should abide for ever (Jn. 12:34). They could not fit death and resurrection into their concept of Messiah. Other questions troubled them. Why had Elijah been present on the mount? Should he not appear before the "great and dreadful day of the Lord?" (Mai. 4:5-6). How could Messiah die after the appearance of Elijah?
So they asked Jesus saying: "Why say the scribes that Elias must first come?" (Mk. 9:11). Jesus said Elijah would indeed come first and "restore all things" before the day of the Lord (Matt. 17:11). But scripture also foretold the sufferings of the Son of Man before that great day.
Jesus explained that, so far as they were concerned, Elijah had already appeared in the person of John the Baptist. John preached "in the spirit and power of Elias" (Lk. 1:17). He preached repentance before the coming of Jesus, and had gone to his death. As they had done to John, so they would do to his Lord (Matt. 17:12).
Thus Jesus did not negate the Scribes' teaching concerning Elijah.
Rather he showed that scripture spoke not only of a forerunner before Christ's return in glory, but also before his suffering and death. *
DISCORD ON THE PLAIN BENEATH (Mk. 9:14-19).
Jesus and the disciples descended and found the remaining disciples. They were embarrassed because they could not cure a child who was dumb and suffered from violent epileptic fits (Mk. 9:17, 18). The disciples were in the midst of a crowd of people and the Scribes were questioning them, doubtless about their inability to effect a cure. When the people saw Jesus approaching, they ran to him hoping that he could heal him. The Scribes also came to Jesus. But whereas they had been vocal in ridiculing the disciples, they were silent when Jesus asked them, "What question ye with them?" (Mk. 9:16).
It was left to the distraught father to explain: "Master, I have brought unto thee my son, which hath a dumb spirit, and wheresoever he taketh him, he teareth him: and he foameth and gnasheth with his teeth, and pineth away; and I spake to thy disciples that they would cast him out: and they could not" (Mk. 9:17-18).
What a contrast there was between the serenity on the mountain heights and the suffering and tumult on the plain beneath. As if yearn ing for the time of the Kingdom, Jesus protested to them all € the mocking Scribes, the unbelieving disciples, the anxious father € "O faithless generation, how long shall I be with you? How long shall I suffer you? bring him unto me" (v.19). The rebuke was no refusal.
JESUS EFFECTS THE CURE (Mk. 9:20-29).
The child was brought forward, but on seeing Jesus he suddenly "fell on the ground and wallowed foaming" (v.20). His father's words were dramatically confirmed.
No doubt the Lord felt for the child, but for the moment he was concerned with developing the father's faith which alone could save the child. There had been tumult and a tense atmosphere and this was not conducive to faith. Jesus sought adequate grounds of faith before he performed the miracle. He turned to the man and asked him how long his son had been like this. "Of a child", he answered, and as if to impress Jesus even further of the urgent need for a cure, he went on to describe how the boy often lost all control of his faculties, falling into the fire and water (v.21-22). Skeptically he added: "but if thou canst do anything, have compassion on us, and help us" (v.22). He doubted both Jesus' willingness and also his power.
There was no need for him to implore Jesus for his compassion; the miracles amply testified that he had that quality. Thus it was not a question of whether Jesus was able or willing; rather it was a question of whether the man could believe. Jesus shifted the emphasis to belief on the man's part with the question: "If thou canst believe, all things are possible to him that believeth" (v.23)! The challenge had the right effect for with humility of mind the father cried out with tears. "Lord, I believe, help thou mine unbelief" (v.24).
This is what Jesus wanted to see: child-like faith which puts com plete trust in the power of God to save. God expects that same trust from us.
It appears that during this moving scene Jesus had drawn the man and his son apart from the crowd. When he saw the people coming towards them again, he delayed no longer in commanding "the dumb and deaf spirit" to come out of the child (v.25). With this the boy ut tered a cry, and in a final terrible convulsion lay exhausted in a coma. The people thought he was dead, and we can well understand the father's feelings when he heard them saying "He is dead" (v.26). But had not Jesus said, "If thou canst believe . . .". Taking the boy by the hand, he helped him up and delivered him to his father restored and normal (v.27: Lk. 9:42).
LESSONS FOR US:
- The experience of the transfiguration must have been a glorious in centive to Jesus as he steadfastly set his face towards Jerusalem. The writer to the Hebrews explains that "for the joy that was set before him" the Son of God "endured the cross, despising the shame" (Heb. 12:2).
- We are not called upon to suffer as the Son of God, yet the glorious pictures of the kingdom age can act as an incentive to us. They help us to see the value of attending to the things of God and to put the "attractions" of this world in their right perspective.
- The incident with the epileptic child teaches us that the faith God requires is a vibrant, living power which seeks only the kingdom of God and His righteousness. With faith we can do all things, and tread with confidence that tried path that leads to the kingdom.
REFERENCE LIBRARY:
"A Life of Jesus" (M.Purkis) € Book 5, Chapter 8
"Nazareth Revisited" (R. Roberts) € Chapter 37
"The Gospel of the Son of God" (L. G. Sargent) € Book V, Chapter 1
PARAGRAPH QUESTIONS:
- What did Jesus mean when he said: "Elias verily cometh first and restoreth all things. . . But I say unto you that Elias is indeed come and they have done unto him whatsoever they listed"?
- Why did Jesus say to the father of the epileptic, "If thou canst believe, all things are possible to him that believeth"?
ESSAY QUESTIONS:
1. Outline the purpose of the transfiguration:
- for Christ
- for the disciples.
- Outline the events that took place when Jesus was transfigured.
- Describe the healing of the epileptic child. What lessons can we take from this incident?
- Elias and Moses were with Jesus on the mount of the Transfigura tion. How was it demonstrated that Jesus was the greatest of the three?
- The joy that was set before Jesus enabled him to endure the cross. What part did the transfiguration play in this respect? Why is it im portant for us?