Mark 9:1 - Meaning and Application

Here, first, is a prediction of Christ’s kingdom, which was now drawing near (Mark 9:1). What is foretold is this: the kingdom of God would come, and it would come in a way people could see. The Messiah’s kingdom would be set up in the world by the complete destruction of the Jewish order, which stood in its way. In this way, God’s rule among people would be restored, after being badly lost through the sad moral decay of both Jews and Gentiles.

It would also come with power, strong enough to force its way forward and overcome resistance. It came with power when judgment fell on the Jews for crucifying Christ, and when it overcame the idol worship of the Gentile world. And it would come while some of the people then present were still alive. “There are some standing here who will not taste death until they see it,” says the verse. This is the same thought as Matthew 24:34, “This generation will not pass away until all these things take place.” Those standing there with Christ would live to see it, though others would not recognize it as the kingdom of God, because it would not come in a showy, outward way.

Second, here is a sample of that kingdom in Christ’s transfiguration, six days after he spoke this prediction. He had just begun to warn his disciples about his death and suffering. To keep them from stumbling over that, he gave them a glimpse of his glory. This showed that his sufferings were willing, and that his divine worth and glory would give them great power and meaning. It also helped keep them from taking offense at the cross.

The transfiguration happened on the top of a high mountain, like Moses’ meeting with God on Mount Sinai and his view of Canaan from Mount Pisgah. Tradition says it was Mount Tabor, and if so, Scripture’s words fit well, “Tabor and Hermon sing for joy in your name” (Psalm 89:12). Dr. Lightfoot, noting that the last place we find Christ was in the regions of Caesarea Philippi, which was far from Mount Tabor, thinks it was more likely a high mountain near Caesarea, the one Josephus mentions.

The witnesses were Peter, James, and John, the three who would bear witness on earth, matching Moses, Elijah, and the voice from heaven, the three who would bear witness from above. Christ did not take all the disciples, because this event was to be kept very private. Just as some special blessings are given to disciples and not to the world, so some are given to certain disciples and not to others. All saints are close to Christ, but some lie especially near his heart.

James was the first of the twelve to die for Christ, and John outlived them all, becoming the last eyewitness of this glory. He bore witness to it (John 1:14), “We have seen his glory.” Peter also did the same (2 Peter 1:16-18). Christ was transfigured before them, meaning he appeared in a different way than usual. This was a change in appearance, while his substance stayed the same, and it was a miracle. But transubstantiation, the claim that the substance changes while the outward form stays the same, is not a miracle but deception and fraud, something Christ never did. This shows how greatly human bodies can change when God chooses to honor them, as he will honor the bodies of the saints at the resurrection.

He was transfigured before them, and the change likely came gradually, from glory to glory. Since the disciples kept their eyes on him the whole time, they had the clearest and surest proof that this glorious figure was really Jesus himself, with no trick or illusion in it. John seems to point to this when he speaks of the Word of life as one they had seen with their eyes and looked at closely (1 John 1:1). His clothes became shining, so bright that, though they were probably dark-colored, perhaps even black, they now became whiter than snow, beyond anything a fuller could achieve by cleaning cloth.

His companions in this glory were Moses and Elijah (Mark 9:4). They appeared talking with him, not to teach him, but to bear witness to him and to receive teaching from him. This shows that glorified saints have real fellowship with one another, even though we do not understand how they speak together. Moses and Elijah lived many centuries apart, but that makes no difference in heaven, where the first and the last are all one in Christ.

The delight the disciples felt at seeing this sight and hearing this conversation is shown in Peter’s words, spoken for the others: “Master, it is good for us to be here” (Mark 9:5). Though Christ was transfigured and speaking with Moses and Elijah, he still let Peter speak freely to him, as he had before. Our Lord Jesus, even in his exaltation and glory, does not stop being kind and approachable to his people. Many people, once they rise in honor, keep their friends at a distance. But true believers have bold access and freedom of speech even with the glorified Jesus.

Even in this heavenly conversation, Peter was allowed to speak, and this was what he said: “Lord, it is good for us to be here. Let us make tabernacles here.” In other words, “Let this be our rest forever.” Gracious souls count it a good thing to be in communion with Christ, to be near him, to be with him on the mountain, even if it is cold and lonely there. It is good to be alone with Christ, away from the world. And if it is good to be with Christ transfigured on a mountain with Moses and Elijah, how much better will it be to be with Christ glorified in heaven with all the saints!

Yet Peter forgot, while wanting to stay there, how much Christ’s presence and the preaching of his apostles were needed among the people. Just then, the other disciples were in great need of them (Mark 9:14). When things are going well for us, we are often forgetful of others, and in the fullness of our comfort we overlook our brothers’ needs. Peter’s weakness was that he preferred private communion with God over public usefulness. Paul, by contrast, is willing to stay in the body and continue on earth rather than go to the mountain of glory, though that would be better for him, because he sees it is needed for the church (Philippians 1:24-25).

Peter spoke of making three separate shelters for Moses, Elijah, and Christ, which was not well planned. There is such perfect harmony between the law, the prophets, and the gospel that one shelter is enough for them all. They dwell together in unity. Still, whatever was awkward in what he said, he may be excused, because they were all very afraid, and he himself did not know what to say, not knowing what would happen next (Mark 9:6).

Then came the voice from heaven, confirming Christ’s role as mediator, that is, the one who brings God and people together (Mark 9:7). A cloud overshadowed them, and it was a shelter to them.

Peter had just talked about making tents for Christ and his friends. But even while he was speaking, that plan was set aside. The cloud became, for them, a shelter instead of tents (Isaiah 4:5). While Peter spoke of his tents, God provided his own dwelling, not made by human hands.

From that cloud, which was only a faint shadow of the bright glory Peter later speaks of, came the voice: “This is my beloved Son, hear him.” God owned Jesus as his beloved Son and accepted him. He is also ready to accept us in him. So we must own Jesus as our beloved Savior, accept him, and give ourselves fully to his rule.

The vision was only meant to prepare for the voice, and when the voice was heard, the vision ended. Suddenly, when they looked around, amazed at where they were, everything was gone. They saw no one anymore, and Elijah and Moses had disappeared. Jesus was left alone with them, and he was no longer transfigured, but as he usually was.

Notice this: Christ does not leave the soul when extraordinary joys and comforts leave it. Even if stronger and more moving gifts are taken away, Christ’s disciples still have his ordinary presence with them always, even to the end of the world. That is what we must depend on. Let us thank God for daily bread and not expect a continual feast in this life.

We now come to the conversation between Christ and his disciples as they came down from the mountain. He told them to keep this event private until he had risen from the dead, which would complete the proof of his divine mission, and then this event could be added to the rest of the evidence (Mark 9:9). Besides that, while he was still in a state of humiliation, he did not want anything made public that did not fit that condition. In everything, he adjusted himself to it. This command to stay silent would also help the disciples. It would keep them from boasting about the special closeness they had been given, so they would not become proud because of the many revelations they had received. It is humbling to be kept from speaking about one’s honors, and that can help keep pride away.

The disciples did not know what he meant by rising from the dead. They could not really imagine the Messiah dying (Luke 18:34). So they were inclined to think he meant some figurative rising, from his present low and humble condition to the dignity and rule they were expecting. But then another question troubled them (Mark 9:11): Why did the scribes say that before the Messiah appeared in glory, according to the order of the Old Testament prophecies, Elijah must come first? Yet Elijah was gone, and Moses too. What led to this difficulty was that the scribes taught them to expect Elijah’s person, while the prophecy meant one who would come in the spirit and power of Elijah. Misunderstanding Scripture is a serious obstacle to receiving truth.

Christ then gave them the key to the prophecy about Elijah (Mark 9:12, Mark 9:13). He said, in effect, that it is true that Elijah is to come and restore all things and put them right. He also said, though they did not understand it, that Scripture teaches the Son of Man must suffer many things, be rejected, become a reproach, and be despised by the people. Even if the scribes did not tell them this, the Scriptures did. They had just as much reason to expect that as the other part, and they should not find it strange. As for Elijah, Christ said he had already come, and if they thought carefully, they would know whom he meant, the one to whom men did whatever they pleased. That fit very well with the bad treatment given to John the Baptist.

Many early writers, and Roman Catholic writers in general, think that besides John the Baptist coming in the spirit of Elijah, Elijah himself will come in person, along with Enoch, before Christ’s second coming. They think Malachi’s prophecy will then be fulfilled more fully than it was in John the Baptist. But that is a groundless idea. The true Elijah, like the true promised Messiah, has already come, and we should expect no other. The words “as it is written of him” refer to Elijah’s coming, not to the abuse he suffered. He has come and has done what was written about him.