Mark 9:2-13 - Homiletics

Transfiguration

Observe the crisis of our Lord's ministry at which this marvelous and memorable incident took place. The period of novelty, of popularity, of prosperity, was past and gone; the period of hostility, of persecution, of endurance, was commencing. Already Jesus had forewarned his disciples of the speedy approach of his death at the hands of his enemies. And it seems as though this unique and impressive display of his proper majesty, and of the affection and confidence of his Father, came exactly at the needed conjuncture. It was for his own sake, that a vivid consciousness of Divine favor might go with him to the scenes of ignominy and of suffering which awaited him. It was for the sake of the nearest and dearest among his friends, that they might carry with them, especially in those trials of their faith and attachment which were coming upon them, a conviction concerning their master's nature and mission which might support them and preserve them, if not from weak defection, still from shameful apostasy. The close connection between the glories of the Transfiguration and the shame and wee of Calvary, is evident both from the narrative itself and from the central and critical position it occupies. Regarding the Mount of Transfiguration as a mount of witness, we observe—

I. THE WITNESS CHRIST HERE BEARS TO HIMSELF. The sun in heaven is his own witness, shines by his own light, tells of his own nature and power. So with the Lord Christ. When, amidst the darkness of the night, upon the slopes of Hermon, his garments glistened, and his face shone with a dazzling radiance, his proper glory shone through the disguise of his human weakness and humiliation. For once he appeared to be what he really was—the Son of the Father, and the Lord of the world. It was testimony very powerful and very effective, and produced its impression upon those who were privileged to behold that "great sight."

II. THE WITNESS HERE BORNE TO CHRIST BY THE LAWGIVER AND THE PROPHET. After Abraham, no personages in their history were more honored and venerated by the Jews than Moses and Elijah: Moses the giver of their Law, and Elijah the head and leader of their prophets. These two had not only in life fulfilled the will of God, they had at the close of their life-service been taken to himself by their Lord in very remarkable and singular circumstances. From the seats of the blessed, and in their vesture of immortality, these illustrious and glorified saints came to converse with the Son of God regarding the decease which he was about to accomplish at Jerusalem. They had foretold him, they had prefigured him, they now gave place to him; and what more appropriate than that they should thus tender to him their homage and their admiration?

1 . They manifested interest in his mission, for this gave the meaning to their own—explained in the old economy much which would otherwise have been inexplicable.

2 . They acknowledged his authority, for they had already testified to a Greater than themselves who should come, and their appearance on this occasion was an evidence of the reverential honor in which they held the Divine lawgiver, the Divine Prophet.

3 . They anticipated his decease; the event which he had so recently foretold, and for which he was now so deliberately, so sacredly preparing—an event of stupendous magnitude in the history of our sinful humanity.

III. THE WITNESS BORNE TO CHRIST BY HIS FRIENDS AND APOSTLES.

1 . It may be asked—Why was it appointed that the Transfiguration should be witnessed by so small and select a group, and in so secluded a spot? Why were not multitudes permitted to behold a spectacle so amazing in Itself, and so fitted to bring conviction to the minds of all beholders? Surely, it might be urged, no unbeliever, no caviller, could have withstood the evidence of our Lord's authority which such a scene afforded! It is recorded that the leaders of the Jews, the Pharisees, asked from Jesus a sign from heaven. This he refused them. But he allowed three favored friends to behold his glory, when the customary veil was in some measure withdrawn. What is the explanation of this? It may be replied that it was not in harmony with the plans of our Lord Jesus to overpower the senses of the people with some irresistible display of supernatural power and glory. This would not have been to secure a moral result by moral means. Jesus would not have valued the admiration which was withheld from his moral character and his benevolent life, but which was accorded to the effulgence of celestial glory, striking all eyes with amazement. But there was another reason for the limitation of the witnesses of our Lord's transfiguration. The highest revelations of God's wisdom and holiness and love are for those only who are prepared to receive them. You may walk round the outside of a vast domain, a splendid palace; you may make the circuit of the walls, you may see the tree-tops shaken by the wind, you may catch glimpses of the lofty roofs and towers of the lordly edifice. But how little do you know of the imposing palace and its enchanting environments! If, however, you are permitted to enter the gates, to tread the stately gardens, to explore the mansion, to look through the library, to admire the sculptures and paintings, and, above all, to spend hours and days in converse with the choice spirits who make the abode their home,—then you can form a judgment, and cherish an appreciation which, so long as you were on the outside, you would never have been able to do. So with the knowledge of every high and pure and noble soul. Such a one is only to be known by those who have sympathy with him, and opportunities of fellowship with him. It cannot be otherwise than that the ignorant, the vulgar, the selfish, should misunderstand him. In like manner, but in the highest degree, it needed some sympathy with the Lord Christ in order to judge aright of him. It seems likely that when Jesus took with him only his three most intimate and congenial friends to behold his glory upon the holy mount, he did so because none others were sufficiently advanced in spiritual knowledge and appreciation to be capable of partaking and profiting by the privilege. Even the bulk of his own twelve disciples would have been, at that time, out of place upon the Mount of Transfiguration. As for the scribes and Pharisees, and all the vulgar formalists who desired a sign, they had no spiritual eyes with which to see the vision which was then and there vouchsafed to three lowly fishermen, whose hearts the Lord had touched, and whose sight the Lord had cleansed and quickened.

2 . The emotions with which the favored three were affected, when they beheld Christ's glory, deserve attention. There was awe: and this was honor-able to them, that they experienced the feeling of trembling reverence in a presence so august, and before evidence so majestic and convincing. There was delight: hence the exclamation and the proposal of Peter. They felt it "good" to be in such a scene and in such society, and they would fain have prolonged the precious opportunity, and dwelt for a season upon the mount.

3 . The convictions which they formed may be known from the language of Peter in his Second Epistle, from which it is apparent that the Transfiguration produced upon the minds of the witnesses a profound and ineffaceable impression concerning their Master's dignity and authority.

IV. THE WITNESS BORNE TO CHRIST BY THE FATHER HIMSELF . In the voice which came from the Father we observe:

1 . A declaration to be believed: "This is my beloved Son," Jesus was beloved:

2 . An appeal to be obeyed : "Hear ye him!" As in the former clause the address is to the intelligent nature, so in this clause it is to the practical nature, of men. It is a Divine imperative. The appeal is to the sense of human obligation. Hear his teachings as your Master! Hear his promises as your Friend and Savior! Hear his commands as your Leader and Lord! Hear to rejoice, to respond, to obey!

APPLICATION.

1 . Receive this witness concerning Christ. It is the witness of the most trustworthy of men, the most competent of observers; it is the witness of the Eternal Father, of him who cannot lie.

2 . Repeat this witness concerning Christ. It is the vocation of the disciple to give testimony to the master. The Church is Christ's witness to the world. It is ours to tell who Jesus is and what he has done; it is ours to invite the faith, to require the allegiance of all mankind to him who is the Son of God.