Mark 9:2 Kommentaari

In this chapter, we have, I. Christ's transfiguration upon the mount (Mar 9:1-13). II. His casting the devil out of a child, when the disciples could not do it (v. 14-29). III. His prediction of his own sufferings and death (Mar 9:30-32). IV. The check he gave to his disciples for disputing who should be greatest (Mar 9:33-37); and to John for rebuking one who cast out devils in Christ's name, and did not follow with them (v. 38-41). V. Christ's discourse with his disciples of the danger of offending one of his little ones (v. 42), and of indulging that in ourselves, which is an offence and an occasion of sin to us (v. 43-50), most of which passages we had before, Mt. 17 and 18.

And he said unto them,.... Both to his disciples, and the multitude, verily I say unto you, there be some of them that stand here; that were then living, and upon the spot, which shall not taste of death, or die, till they have seen the kingdom of God come with power. When Jesus was declared both Lord and Christ, by the wonderful effusion of the Holy Spirit; the Gospel spread in the world both among Jews and Gentiles, in spite of all opposition, under the power and influence of the grace of God, to the conversion of thousands of souls; and that branch of Christ's regal power exerted in the destruction of the Jewish nation; See Gill on Mat 16:28. This verse properly belongs to the foregoing chapter, to which it is placed in the Vulgate Latin version; and so it concludes one in Matthew, and ought not to begin a new chapter.

And after six days,.... Six days after this discourse with his disciples, in their way to Caesarea Philippi, and after they were come into those parts: Jesus taketh with him Peter, James, and John; favourite disciples, and a sufficient number, to be witnesses of his transfiguration: and leadeth them up into an high mountain apart by themselves; where he and they were alone. This was not Mount Tabor, as is generally said, but either the mountain which Caesarea was at the foot of, or it may be Mount Lebanon; See Gill on Mat 17:1; and he was transfigured before them; the above three disciples; See Gill on Mat 17:2.

He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended into the mountain along with three others, and then became one of six (the sixth), in which character He descended and was contained in the Hebdomad, since He was the illustrious Ogdoad, and contained in Himself the entire number of the elements, which the descent of the dove (who is Alpha and Omega) made clearly manifest, when He came to be baptized; for the number of the dove is eight hundred and one. And for this reason did Moses declare that man was formed on the sixth day; and then, again, according to arrangement, it was on the sixth day, which is the preparation, that the last man appeared, for the regeneration of the first.

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

And he says, as the result of this computation and that proportion, that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth. And (he asserts) that He (likewise) descended and was detained by the Hebdomad, and thus became an illustrious Ogdoad. And He contains in Himself of the elements the entire number which He manifested, as He came to His baptism. (And the symbol of manifestation was) the descent of the dove, which is O [mega] and Alpha, and which by the number manifested (by these is) 801. And for this reason (he maintains) that Moses says that man was created on the sixth day. And (he asserts) that the dispensation of suffering (took place) on the sixth day, which is the preparation; (and so it was) that on this (day) appeared the last man for the regeneration of the first man. And that the beginning and end of this dispensation is the sixth hour, at which He was nailed to the (accursed) tree. For (he says) that perfect Nous, knowing the sixfold number to be possessed of the power of production and regeneration, manifested to the sons of light the regeneration that had been introduced into this number by that illustrious one who had appeared. Whence also he says that the double letters involve the remarkable number. For the illustious number, being intermingled with the twenty-four elements, produced the name (consisting) of the thirty letters.

Listen spiritually that it is not said simply, “he was transfigured,” but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, “he was transfigured before them” [in the presence of Peter, James and John]. The text suggests that it would be possible for Jesus to be transfigured before some of his disciples, and not before others. But if you wish to see the transfiguration of Jesus as seen by those who went up into the lofty mountain apart from the others, view with me the Jesus in the Gospels. Remember that Jesus was more literally apprehended by those below “according to the flesh”11—by those who did not go up to the lofty mountain of wisdom, who did not go up through words and deeds that are uplifting. But there were others by whom he became known no longer after the flesh, but in his divinity. To this all the Gospels attest. He was beheld in the form of God according to their spiritual knowledge. It was before these who ascended and in their presence that Jesus was transfigured, not to those who remained below.

The Lord who is beyond measure measures out nourishment to all, adapting to our eyes the sight of himself, to our hearing his voice, His blessing to our appetite, His wisdom to our tongue.

He disclosed, it is said, a glimpse of the Godhead. He manifested to them the God who was dwelling among them.

(Hom. in Matt. 65) Luke in saying, After eight days, does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which he took them up. And the reason that he took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.

Leaving out of their calculation the day on which Jesus spoke these words, and the day on which he exhibited that memorable spectacle on the mount, they have regarded simply the intermediate days, and have used the expression, “after six days.” But Luke, reckoning in the extreme day at either end, that is to say, the first day and the last day, has made it “after eight days,” in accordance with that mode of speech in which the part is put for the whole.

(Vict. Ant. e Cat. in Marc.) He does not however show His glory in a house, but He takes them up into a high mountain, for the loftiness of the mountain was adapted to showing forth the loftiness of His glory.

And after six days Jesus took Peter and James and John, and led them up into a high mountain apart by themselves, and he was transfigured before them. In the Gospel of Luke it is written thus: "And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray" (Luke IX). and so forth: But on the eighth day the Lord revealed to the disciples the glory of the promised future blessedness, so that by showing the sweetness of the heavenly life, he might refresh the hearts of all who could hear this, and by the number of eight days, he might teach that true joy of the resurrection would come at the due time. For on the eighth day, that is, after the sixth day of the Sabbath on which he ascended the cross, and the seventh day of the Sabbath on which he rested in the sepulcher, he rose from the dead, and we, after the six ages of this world in which we rejoice to suffer and labor for the Lord, and the seventh day of the Sabbath of souls, which in the meantime is carried on in another life, will rise again in the eighth age. For what Matthew and Mark say, that the Lord was transfigured after six days, they do not differ either in the order of time or in the reason of the mystery from Luke, who says eight days, because they only include the days in between, hence they recount absolutely that it happened after six days. He adds both the first day on which the Lord promised this, and the last day on which he fulfilled his promise. And so more temperately he states about eight days. And in the mystical reasoning there, it is significant for the saints to rest from all labor after the six ages of the world, but here it signifies that they will rise again at the eighth time. Hence the sixth psalm is beautifully inscribed for the octave, with the beginning: "O Lord, rebuke me not in your anger," because indeed through the six ages when it is allowed to work, one must persist in prayers, lest in the eighth time of retribution we be rebuked by an angry judge. Therefore the Lord himself wanted to teach us in this place by showing the example of his prayer, which according to Luke, says he went up into the mountain to pray. For he went up into the mountain to pray and was transfigured in such a way to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, should dwell in the heights of mind, and be devoted to continuous prayers. He takes only three disciples with him either because many are called, but few are chosen (Matt. XX), or because those who now preserve with incorrupt mind the faith they have received in the Holy Trinity, will then deserve to rejoice in his eternal vision.

(in Marc. 3, 37) Our Saviour then when transfigured did not lose the substance of real flesh, but showed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect. It goes on, And his raiment became shining.

The Evangelist Luke says that this was after eight days. However, he does not contradict Mark, but is in complete agreement with him. His account encompasses both the day on which the Lord announced (the coming Transfiguration), and the day on which He led (the disciples up the mountain), whereas Mark speaks only of the intervening days. The Lord takes and leads up onto a high mountain only the three chief apostles — Peter, as the one who confessed and loved; John, as the beloved; and James, as the great preacher and theologian, who was so burdensome to the Jews that Herod, wishing to please the Jews, killed him. He leads them up onto a high mountain so that the miracle would be all the more glorious. And He leads them "apart" (privately) because He wished to reveal a mystery. Understand the Transfiguration itself not as an essential change of Christ's appearance, but as an illumination by an ineffable light, while His natural appearance remained the same as before.

And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him. And He took them apart, because He was about to reveal mysteries to them. We must also understand by transfiguration not the change of His features, but that, whilst His features remained as before, there was added unto Him a certain ineffable brightness. Again mystically; after the end of this world, which was made in six days, Jesus will take us up (if we be His disciples) into an high mountain, that is, into heaven, where we shall see His exceeding glory.

After the consummation of the cross, the glory of the resurrection is shown, that they, who were to see with their own eyes the glory of the resurrection to come, might not fear the shame of the cross; wherefore it is said, And after six days Jesus taketh with him Peter, and James, and John, and led them up into an high mountain apart by themselves, and he was transfigured before them.

The transfiguration of Christ, and the discourse occasioned by it, Mar 9:1-13. He casts out a dumb spirit which his disciples could not, vv. 14-29. He foretells his death, Mar 9:30-32. The disciples dispute about supremacy, and Christ corrects them, Mar 9:33-37. Of the person who cast out demons in Christ's name, but did not follow him, Mar 9:38-40. Every kind of office done to the disciples of Christ shall be rewarded by him, and all injuries done to them shall be punished, Mar 9:41, Mar 9:42. The necessity of mortification and self-denial, Mar 9:43-48. Of the salting of sacrifices, Mar 9:49; and the necessity of having union among the disciples of Christ, Mar 9:50.

And after six days Jesus taketh with him Peter, etc. - For a full account of the nature and design of the transfiguration, see on Mat 17:1 (note), etc. A high mountain - I have conjectured, Mat 17:1, that this was one of the mountains of Galilee: some say Hermon, some Tabor; but Dr. Lightfoot thinks a mountain near Caesarea Philippi to be more likely. Was transfigured - Four good MSS. and Origen add here, And While They Were Praying he was transfigured; but this appears to be added from Luk 9:29.

THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45) And they were in the way--on the road. going up to Jerusalem--in Perea, and probably somewhere between Ephraim and Jericho, on the farther side of the Jordan, and to the northeast of Jerusalem. and Jesus went before them--as GROTIUS says, in the style of an intrepid Leader. and they were amazed--or "struck with astonishment" at His courage in advancing to certain death. and as they followed, they were afraid--for their own safety. These artless, lifelike touches--not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe--are peculiar to Mark, and give the second Gospel a charm all its own; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim: "The Saviour, what a noble flame Was kindled in His breast, When, hasting to Jerusalem, He march'd before the rest!" COWPER And he took again the twelve--referring to His previous announcements on this sad subject. and began to tell them what things should happen unto him--"were going to befall Him." The word expresses something already begun but not brought to a head, rather than something wholly future.