HEAVEN ON EARTH FOREVER - by Revd Gilbert Wong

Scripture:    Mark 9:2-9

26 February 2006

Prayer:

Holy God, you know the disorder of our sinful lives: set straight our crooked hearts, and bend our wills to love your goodness and your glory in Jesus Christ our Lord.

SERMON IN A SENTENCE:   Christ give us glimpses of glory -- enough to keep us going -- but expects us to live life at the foot of the mountain -- in The Daily Grind. 

VERSES 2-4:  AND HE WAS TRANSFIGURED BEFORE THEM

This account closely parallels the story of Moses at Sinai (Exodus 24, 34). 

-- Three men accompanied Moses (Exodus 24:9; Mark 9:2).

-- A cloud covered the mountain for six days, and God spoke from the cloud (Exodus 24:16; Mark 9:2, 7).

-- Moses saw, at least in part, God's glory (Exodus 33:17-23; Mark 9:3).

-- The skin of Moses' face shone dazzling bright (Exodus 34:30; Mark 9:3)

-- The people of Israel were afraid (Exodus 34:30).

-- On coming down from the mountain, Moses encountered faithless "disciples" (Exodus 32:7-8; Mark 9:14-29). 

"Six days later" (v. 2).  "After six days, of course, means that this narrative takes place on the seventh day.  The number seven is a favorite of Jewish writers of the first century for signaling the presence and purpose of God" (Allen, 32).

"Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves" (v. 2).  Peter, James, and John constitute Jesus' inner circle.   Jesus will choose them to accompany him at special occasions, such as the healing of Jairus' daughter (5:37) Jesus' apocalyptic prophecies (13:3), and Gethsemane (14:33).  Mark double-emphasizes that, on the Mount of Transfiguration, Jesus leads these three "apart, by themselves" (v. 2), their solitude signaling an event of great significance.

"up a high mountain" (v. 2).  The high mountain is more significant theologically than geographically.  Mount Hermon best fits the description of this mountain (Mount Tabor is another possibility), but Mark does not count it important to tell us its name.  High mountains are places where people encounter God.  In this Gospel, Jesus goes up mountains to call and appoint the twelve (3:13), and to pray (6:46). 

"And he was transfigured before them" (v. 2).  On this high mountain, Jesus is transfigured (Greek:  metemorphothe -- changed or transformed) before them.  Metemorphothe  is the Greek word from which we get our word metamorphosis, which we use to describe the process by which a caterpillar becomes a butterfly -- a truly dramatic transformation.  However, what takes place at the transfiguration is more an unveiling than a true transformation.  "In Mark's transfiguration narrative, metamorphoun does not signify a change in Jesus' nature but rather an outward visible transformation of his appearance to accord with his nature" (Edwards, 263).  Rather than Jesus suddenly being invested with glory, we have a situation where the disciples are suddenly able to see his glory -- glory that Jesus possessed all the time but that has been veiled.

"and his clothes became dazzling white, such as no one on earth could bleach them" (v. 3).  Jesus' clothing becomes dazzling white, like the snow-white clothing of the Ancient of days in Daniel 7:9.  In that account we read:

"Behold, one like the Son of man

came with the clouds of heaven,

and came to the Ancient of days,

and they brought him near before him.

And there was given him dominion, and glory, and a kingdom,

that all people, nations, and languages, should serve him:

his dominion is an everlasting dominion, which shall not pass away,

and his kingdom that which shall not be destroyed" (Daniel 7:13-14).

Note that Daniel used the title, Son of man.  Mark also uses this phrase in his account of the transfiguration (9:9).  Note also the similarities between the description of the Son of man in Daniel and this description of Jesus in Philippians:  

"Wherefore God also hath highly exalted (Jesus),

and given him a name which is above every name:

That at the name of Jesus every knee should bow,

of things in heaven, and things in earth, and things under the earth;

And that every tongue should confess that Jesus Christ is Lord,

to the glory of God the Father" (Philippians 2:9-11).

The glimpse of Christ's glory at the transfiguration speaks more loudly than any words to promise these disciples that Jesus' prediction of suffering and death is not the whole picture.  Jesus will undergo suffering and death, as will his disciples, but their final destination will be glory.

"And there appeared to them Elijah with Moses, who were talking with Jesus" (v. 4).  The order of the names is the reverse of what we would expect.  Moses came first chronologically, and was the more important of the two.  Edwards reads this account differently, however.  He says, "The Greek has Elijah appearing with Moses, which seems to imply a certain subordination of Elijah to Moses" (Edwards, 265). Matthew and Luke, who each use Mark's Gospel as one of their key sources, "correct" Mark's order (Matthew 17:3; Luke 9:30), placing Moses' name before Elijah's.

It has oft been noted that Moses was the great lawgiver and Elijah the great prophet, so that these two men embody the Law and the Prophets.  However, if Mark intended to have these two embody the Law and Prophets, we would expect Moses' name to appear first so that we would have the traditional order, Law and Prophets, rather than Prophets and Law.  Others have suggested that Elijah and Moses are included because they both suffered for their faith, but that was true of many faithful people.  Still others have suggested that these two are similar in that neither suffered death.  2 Kings 2:1-12 tells us that Elijah did not die, and some rabbis held that Moses did not die either -- but Deuteronomy 34:5-6 records Moses' death and burial.  One solid connection is that Moses and Elijah both experienced dramatic encounters with God on mountains.

Geddert analyzes it this way, "Moses is the precursor and Elijah the preparer (Mal. 4:5-6).  Elijah's preparatory role is much more strongly emphasized in Mark, explaining the order in which they are listed….  According to Malachi, final preparations for God's intervention include careful attention to the commands God gave Moses on the mountain (4:4), and a spiritual renewal initiated by the returned Elijah (4:5-6)….  (However), Elijah and Moses may make an appearance, but Jesus is the central figure"  (Geddert, 219). 

Lane adds, "It was appropriate that Jesus, whose work was inaugurated in the wilderness at his baptism and whose way through the desert was directed by the Spirit (Ch. 1:9-13), should be accompanied in this moment of high revelation by the eminent prophets of the wilderness who stand by his side to testify to his character and mission" (Lane, 319).

VERSES 5-6:  LET US MAKE THREE DWELLINGS

"Then Peter said to Jesus, 'Rabbi, it is good for us to be here' " (v. 5).  It seems odd that Peter should refer to Jesus as rabbi so soon after confessing him as Messiah (8:29).  However, rabbis are teachers and, until now, Jesus has conducted a teaching/healing ministry.  It is also clear that Peter, in spite of his confession of Jesus as Messiah, does not really understand what that means.  He is struggling to come to grips with Jesus' true identity and role, and his confusion surfaces here.  He doesn't know what to say but, being Peter, he feels compelled to say something.

"Let us make three dwellings, one for you, one for Moses, and one for Elijah" (v. 5).  Peter also feels a need to do something.  When one is befuddled, it sometimes helps to do something -- anything.  Peter is overwhelmed at being in the company of the Messiah and these two great prophets, and feels a need to do something to honor the occasion and, perhaps, to prolong the experience.  He suggests building three skenas -- booths or tabernacles such as those in which Jews dwell to observe the Feast of Booths or Tabernacles (Leviticus 23:42-44), which commemorates the Exodus and the wanderings of the Israelites in the wilderness. 

"He (Peter) did not know what to say, for they were terrified" (v. 6).  Mark shows his disdain for Peter's suggestion by telling us that Peter did not know what to say because they (all three disciples) were terrified (v. 6). 

However, Peter's suggestion may not have been as far off the mark as it might seem.  The Feast of Booths had taken on an eschatological flavor as the gathering of the faithful.  It was "understood by many as looking ahead to the glorious day of Israel's deliverance" (Evans, 242).

But Jesus does not authorize Peter to follow through with his suggestion to build booths: 

-- Perhaps because Peter is trying to prolong this great experience rather than getting back to the ordinary day-to-day work of discipleship. 

-- Perhaps because Peter proposes equal treatment for Jesus, Moses, and Elijah, not realizing the degree to which Moses and Elijah are subordinate to Jesus. 

-- Perhaps because Peter is trying to take charge -- to gain control of the situation when he should be watching and listening.  This idea gains credibility from v. 7, in which the voice from the cloud tells the disciples to listen to Jesus.

Mark's comment about the disciples being terrified (v. 6) makes us sympathetic.  Who among us has not been terrified -- unsure what to do -- desperate to find something to do?  These disciples are terribly human and vulnerable.  Instead of criticizing Peter, we would do better to put ourselves in his shoes, to feel his fear, and to experience being overwhelmed by a situation wholly unlike anything that we have ever experienced.  Would we have done better if Jesus had taken us up that mountain?  Probably not!

VERSES 7-8:  THIS IS MY SON, THE BELOVED; LISTEN TO HIM

"Then a cloud overshadowed them" (v. 7).  Throughout the scriptures, a cloud symbolizes the presence of God, beginning with the pillar of cloud that led the Israelites through the wilderness by day (Exodus 13:21).  The most obvious parallel is the cloud that covered Mount Sinai when Moses ascended it (Exodus 24:15ff), but the examples of God's presence in clouds are too numerous to list.  On the Mount of Transfiguration, the cloud episkiazousa (overshadows, overwhelms) them.  Episkiazousa is the same verb that is used to describe the power of the Most High overshadowing Mary (Luke 1:35), which resulted in her conceiving the child who would be Son of God/Son of Man.

"and from the cloud there came a voice" (v. 7).  God speaks from the cloud, just as he spoke from the cloud at Sinai (Exodus 24:16). 

"This is my Son, the Beloved" (v. 7).  These are very nearly the same words that God spoke at Jesus' baptism, except that at the baptism God addressed Jesus, while on the mount God addresses the disciples. 

"Listen to him" (v. 7).  This is reminiscent of Deuteronomy 18:15, where Moses told the people, "The Lord your God will raise up for you a prophet like me from among your own people; you shall heed (Heb. shama -- hear) such a prophet."  The three disciples have been accustomed to being with Jesus, and are, most likely, in awe of Elijah and Moses.  From childhood on, they were taught to reverence the words of Moses especially, but also the words of Elijah.  Now the voice from the cloud tells them to listen to Jesus.  It is not that Moses and Elijah are no longer significant, but that Jesus is of such overwhelming importance that he eclipses them. 

"Listen to him!"  There is a sermon in these words.  We listen to so many voices today, all of which seem wise and attractive -- pundits, columnists, commentators, political analysts, religious gurus, celebrities, tempters, seducers.  They promise us health, wealth, and happiness, but seldom live up to their promises and often lead us toward ruin.  Is there any trustworthy voice amidst the cacophony?  The voice from the cloud says that we can always trust Jesus -- "Listen to him!"  We say, "But Jesus is too idealistic to understand the bare-knuckles world in which I live!"  The voice says, "Listen to him!"  We say, "Later, perhaps, but I have other things to do right now!"  The voice says, "Listen to him!"  We say, "But I am not sure that I truly believe."  The voice says, "Listen to him!"  How many broken hearts and broken lives could be avoided if we would just listen to him!  There are many people who regret not listening to Jesus.  Do you know one who is sorry for having listened?

"Listen to him!"  The disciples need to hear that.  Jesus has told them that he will suffer and die (8:31-33), but they did not listen.  Even after this voice from the cloud says, "Listen to him!" they will fail to hear Jesus when he speaks of suffering and death (9:31; 10:33-34).  The path that Jesus will take is so different from their expectations that they cannot accept his words.  It is interesting to note that, just before the transfiguration, Jesus healed a blind man (8:22-26).  Shortly after the transfiguration, he will heal another blind man (10:46-52).  The disciples, however, continue not to see -- not to hear -- not to listen.  Only after the resurrection will they begin to understand that the way to glory is through suffering and sacrifice.

"Suddenly when they looked around, they saw no one with them any more, but only Jesus" (v. 8).  Suddenly Elijah and Moses are gone.  Only Jesus remains, because only Jesus is needed.  The disciples find themselves, not alone, but in the presence of the Beloved Son of God.  Elijah and Moses have borne their witness to the Son, and are no longer needed. 

VERSE 9:  HE ORDERED THEM TO TELL NO ONE

"As they were coming down the mountain" (v. 9).  How difficult it must have been for the three disciples to come down from the mountain after experiencing the presence of Elijah and Moses and hearing the voice of God on the mountaintop -- but one cannot live forever on the mountaintop.  It is necessary to descend into the everyday world of work and responsibility and commerce and ordinary people.  Life is messy, as we will be reminded again when Jesus and the disciples reach the base of the mountain (9:14-29), but God calls us to live in the midst of the mess -- to live there in faith -- to be beacons of faith.  Discipleship is rarely easy.

"he ordered them to tell no one" (v. 9).  Earlier, Jesus told the demons not to make him known (3:12).  Following Peter's confession, he told the disciples not to tell anyone (8:30).  Only here on the mount, though, does he give a time limit.  They are to tell no one "until the Son of Man had risen from the dead."  For the disciples to reveal Jesus' identity earlier would result in two problems.  First, the disciples misunderstand Jesus and his mission, and so are not yet able to proclaim his Messiahship faithfully.  Second, coming down from the mountain, Jesus will begin his journey to Jerusalem, but he still has much to do and to say to prepare the disciples for what lies ahead.  It will not do to rush things. 

Closing Prayer