THE FIRST TASTE OF THE GLORY.
Mark 9:1-13.
Jesus spoke of a time when He, ‘the Son of man’ would appear ‘in the glory of His Father with all the holy angels” (Mark 8:38). Then He made the surprising announcement, “That there be some that stand here, which shall not taste of death, till they have seen the kingdom of God come with power’” (Mark 9:1).
“After six days” Peter, James, and John were drawn aside “into a high mountain apart” (Mark 9:2). Like Moses, who drew aside to behold the bush that burned but which was not consumed (cf. Exodus 3:3), we sometimes need to step aside from the busyness of life for more intimate communion with God.
The three disciples were privileged to receive a sample, a foretaste of the glory to come as witnesses to the transfiguration of Jesus (Mark 9:3). Here we have a demonstration, a living illustration, of the kingdom of God coming with power. In this, too, we have a hopeful anticipation: ‘when Christ, who is our life, shall appear,' His people shall 'appear with Him in glory’ (cf. Colossians 3:4).
Moses’ face had shone at Sinai, but Jesus’ whole Person was set aglow with the glory of the LORD in the mountain of Transfiguration. Truly God was here, setting His tabernacle among men. John testified: ‘We beheld His glory, the glory as of the only begotten of the Father, full of grace and truth’ (John 1:14).
Other manifestations of the glory of the kingdom of God would include the Cross and resurrection of Jesus (Mark 8:31), the coming of the Holy Spirit at Pentecost; and will include the ultimate return of Jesus.
The appearance of Moses and Elijah talking with Jesus in the mountain (Mark 9:4) is indicative of the continuance of life beyond this earthly realm. It represents anew the fulfilment of the law and the prophets in the Person of our Lord (cf. Matthew 5:17). It is not until Luke 9:31 that we are told what they were talking about.
Impetuous as ever, Peter wanted to build three temples on the Mount of Transfiguration: one for Moses, one for Elijah, and one for Jesus. The disciples were so awestruck that he did not really know what he was saying. Just in that moment a cloud covered the little group on the mountain, and out of the cloud a voice spoke: “This is my beloved Son, hear Him” (Mark 9:5-7).
When the cloud of God’s presence lifted from the scene, the three disciples - Peter, James, and John - could no longer see Moses and Elijah, but “Jesus only” with themselves (Mark 9:8). The Lord is turning our attention away from the law and the prophets - represented by Moses and Elijah - and is instructing us to listen to Jesus. One greater than the law and the prophets, greater than Elijah - and greater even than Moses himself - is here!
As they came down the mountain, Jesus instructed the three disciples not to tell anyone what they had seen “till the Son of man was risen from the dead. They kept that saying with themselves,” but they wondered “what the rising from the dead should mean” (Mark 9:9-10). They did not think to ask Jesus, but had another question for Him.
They asked Jesus, “Why do the scribes say that Elijah must come first?” (Mark 9:11). This, of course, refers to the prophecy of Malachi 4:5. Yet Jesus did not point them to the Elijah whom they had just seen communing with Him, but to the recently murdered John the Baptist, who had already fulfilled that prophecy (Mark 9:13). And, He reminded them, “the Son of man must suffer many things and be set at nought” (Mark 9:12).
He who is fully God is also fully Man: who humbled Himself (cf. Philippians 2:5-8) and gave Himself over unto death (cf. John 10:18). He is the new representative head of the human race; ‘the last Adam’ if you will: and as ‘the last Adam’ He gives His life as a substitute for the many; and became, by His resurrection (Mark 9:9), ‘a life-giving spirit’ (cf. 1 Corinthians 15:45).
The incarnation of Jesus was His clothing in humility, as a sacrifice for sin. The impending ‘coming’ of the Lord Jesus speaks of His splendid arrival as judge and king. For a brief moment, in the transfiguration, the three disciples saw the veil between heaven and earth lifted, and were ‘eyewitnesses’ of His ‘majesty’ (2 Peter 1:16).
The privileged trio would have shared what they saw with the other disciples after the resurrection, making sense of it (Mark 9:9). Even after the death of James, Peter was still telling what he had seen and heard (2 Peter 1:16-18); John likewise added his testimony (1 John 1:1-3). The two apostles informed the Jewish council that they could not remain silent about all that they had seen and heard (Acts 4:20).
The doctrine of the second coming of Christ is not a religious fantasy, but it is a truth which was anticipated in the holy mountain (Mark 9:1-2).
