Mark 9:2–29
2 And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, 3 and his clothes became radiant, intensely white, as no one1 on earth could bleach them. 4 And there appeared to them Elijah with Moses, and they were talking with Jesus. 5 And Peter said to Jesus, “Rabbi,2 it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” 6 For he did not know what to say, for they were terrified. 7 And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son;3 listen to him.” 8 And suddenly, looking around, they no longer saw anyone with them but Jesus only.
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. 10 So they kept the matter to themselves, questioning what this rising from the dead might mean. 11 And they asked him, “Why do the scribes say that first Elijah must come?” 12 And he said to them, “Elijah does come first to restore all things. And how is it written of the Son of Man that he should suffer many things and be treated with contempt? 13 But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”
14 And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. 15 And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. 16 And he asked them, “What are you arguing about with them?” 17 And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. 18 And whenever it seizes him, it throws him down, and he foams and grinds his teeth and becomes rigid. So I asked your disciples to cast it out, and they were not able.” 19 And he answered them, “O faithless generation, how long am I to be with you? How long am I to bear with you? Bring him to me.” 20 And they brought the boy to him. And when the spirit saw him, immediately it convulsed the boy, and he fell on the ground and rolled about, foaming at the mouth. 21 And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 And it has often cast him into fire and into water, to destroy him. But if you can do anything, have compassion on us and help us.” 23 And Jesus said to him, “‘If you can’! All things are possible for one who believes.” 24 Immediately the father of the child cried out4 and said, “I believe; help my unbelief!” 25 And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You mute and deaf spirit, I command you, come out of him and never enter him again.” 26 And after crying out and convulsing him terribly, it came out, and the boy was like a corpse, so that most of them said, “He is dead.” 27 But Jesus took him by the hand and lifted him up, and he arose. 28 And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?” 29 And he said to them, “This kind cannot be driven out by anything but prayer.”5
1 Greek launderer (gnapheus) 2 Rabbi means my teacher, or my master 3 Or my Son, my (or the) Beloved 4 Some manuscripts add with tears 5 Some manuscripts add and fasting
Section Overview
The transfiguration of Jesus (Mark 9:2–8) and the following exorcism (9:14–29) display certain parallels to Jesus’ baptism (1:9–11) and the following temptation in the desert (1:12–13). Jesus’ unique and self-disclosing transfiguration (9:2–8) offers a brief insight into his divine nature. The story of glory is followed by the ongoing battle against demons and human opposition. Jesus shows that the means of dealing with these forms of opposition are first and foremost those of prayer and fasting (9:29) in the presence of God.
Section Outline
III.A. Caesarea Philippi; Journey to Jerusalem (8:27–10:52) . . .
2. Transfiguration; Healing; Faith (9:2–29)
a. The Transfiguration of Jesus (9:2–8)
b. Injunction to Silence; the Coming of Elijah (9:9–13)
c. Exorcism (9:14–29)
(1) Return from the Mountain (9:14–16)
(2) The Father’s Request on Behalf of His Possessed Son (9:17–24)
(3) Jesus Restores the Boy (9:25–27)
(4) The Lesson for the Disciples (9:28–29)
Response
The contemporary disciple of Christ can trust and obey the One who still shares divine glory with the Father (Col. 2:9) and the Holy Spirit (cf. Isa. 42:1, in contrast to Isa. 42:8). This facilitates increased and trusting surrender to him and his ways (cf. comments on 1:29–31; 3:16–18; 5:37; 10:35; 10:41; 13:3; 14:32–36). Then and now, Jesus shapes his followers by what he has done. Before a few disciples, Jesus briefly displays his divine nature and eternal sonship on the mount of transfiguration (9:7). They see uncreated light and hear the heavenly Father’s loving affirmation of his Son. Surrounding that experience, they learn that the expected Elijah has come in the person of John the Baptist. They also hear of the fundamental necessity to remain in a prayerful posture, at times combined with fasting.
Then and now, followers’ fundamental way of life is permeated with dependence, trust, and enduring acknowledgement of God (Prov. 3:6; contrast Luke 7:30). In this way, he prepares all of his followers to reflect his own way of life. They are called to embody the patterns, ways, and fragrance of the messianic rule of God that Jesus inaugurates through his life, teaching, and covenantal atonement on the cross. Contemporary followers of Christ must mature as whole persons in reflecting Christ. Only in this way will they have something to convey to others. A character of Christlikeness is one significant way toward that end. The sacrifice of Christ is necessary because of the existing autonomy and enmity against God (Mark 10:45; cf. Rom. 5:6, 8, 10). In all ways, Jesus’ followers depend on him for salvation and sanctification in order to reflect God’s purpose and character. Personal belief in—and acceptance of—his suffering as a gift of God (Mark 9:24) are necessary for the disciples’ participation in God’s rule.
Contemporary disciples will experience much suffering as the people of God, against whom the evil powers—in the seen and unseen world—seek to battle. Just as Christ surrendered his life to provide propitiation for their sins (cf. Phil. 2:5–11), they too are called to serve, albeit not in an atoning fashion but rather in the way of pattern-imitation: suffering with Christ. Analogical to Jesus’ way of life, they are to eschew self-sufficiency and trust in God (Mark 8:34–37; 9:19, 23–24). Disciples are not immune to the different results of the fall, such as physical illness, oppression, suffering, or life’s common challenges.
As noted above, the spiritual exercises of prayer and fasting are gracious gifts of God whereby contemporary disciples may come into the presence of God in trust and surrender (cf. comments on 2:18–22). In doing so, they practice increasing dependence upon him. They also realize that the battle against spiritual oppression and human opposition are real and have not ended. A contemporary disciple’s own physical life may (e.g., Acts 27:44) or may not (e.g., Acts 7:59–60) be protected by God. The key point in 9:23, 29 is not the power of faith or the power of prayer. Rather, Jesus calls his followers to believe and trust the powerful and sovereign God as the object of their submitting faith and to pray to that same God in a humble and ongoing way. There are many OT examples for such faith, some of which are mentioned in Hebrews 11:1–40. They include, for example, Abraham (Gen. 22:1–5; 26:5; Rom. 4:3) and Daniel (Dan. 9:2–19). Prayer and faith should never deteriorate to a sheer demand placed before God whereby his majesty, purity, and sovereignty are glibly dismissed for the sake of gaining what is demanded. The heart of faith and prayer is worship in all areas of life.
Greek launderer (gnapheus)
Rabbi means my teacher, or my master
Or my Son, my (or the) Beloved
Some manuscripts add with tears
Some manuscripts add and fasting
9:2 Jesus “led them up a high mountain by themselves” (cf. Ex. 24:16). Only Luke informs us that they go up the mountain to pray (Luke 9:28). There, Jesus is “transfigured” (Gk. metemorphōthē, “He was changed in form or appearance”), in accordance with his full divine and human nature. The passive voice suggests that God is the agent of the event. As Peter later writes, the transfiguration temporarily allows the divine nature, majesty, and radiance of Jesus to become visible (cf. 2 Pet. 1:16–17).
9:3 Jesus’ clothes become “radiant” (Gk. stilbō, “I gleam,” “I glisten”) because of his inner glory. This stands in contrast with Moses, who reflects the glory of God (Ex. 34:29, 33–35; cf. Dan. 10:5–6). Jesus’ radiance points beyond mere human existence, a fact reinforced by the heavenly voice (Mark 9:7; cf. 2 Pet. 1:16–18). While the transfiguration lasts, Jesus visibly exudes divine radiance (cf. Rev. 1:16). Especially in the book of Revelation are many references to white robes as metaphors of purity.
9:4 Neither Moses (cf. Mal. 4:4) nor Elijah represents a reincarnation. The coming of John the Baptist “in the spirit and power of Elijah” (Luke 1:17; cf. Mark 9:11–13) distinguishes the historical prophet Elijah and the “coming of Elijah.” Given these facts, Moses and Elijah, who continue to exist after death (Moses) or departure (Elijah), appear from the presence of God. They speak with each other at length.
The Lukan transfiguration account adds that they discuss Jesus’ exodus (Gk. exodos, “exit”; Luke 9:31). The term exodos may, at times, refer merely to physical death (2 Pet. 1:15). Note, however, alternate Greek terms for physical death in Acts 20:29 and 2 Timothy 4:6. Exodos can also allude to the fact that Jesus, through his atoning death and resurrection, will head up the great second exodus from enslavement to sin, death, and Satan, of which the Mosaic exodus was a forerunner and shadow. The fact that Luke 9:31 adds that this exodus is about to be fulfilled lends further support to this latter view.
Jesus surpasses Moses, who represents the law (cf. Ex. 24:1, 9, 12–18), and Elijah, who represents the prophets (1 Kings 19:8). As noted above, Moses’ radiance is a reflection of God (Ex. 34:33–35) while Jesus is radiant from the inside (cf. Heb. 1:3). The entire event authenticates the filial dignity and authority of Jesus (cf. Mark 8:38). The three disciples are eyewitnesses of the pure divine nature of Jesus (2 Pet. 1:16). They see his greatness compared to Moses’ (cf. Heb. 3:3) and Elijah’s. They also become witnesses to the divine authentication of Jesus as the eternal Son (cf. Heb. 1:5). Finally, the event suggests implicitly what Jesus says explicitly elsewhere (Matt. 5:17), namely, that he functions as the fulfillment of both the law (Moses) and the prophets (Elijah).
In the midst of this surprising and hope-giving self-revelation of Jesus, the reader must not forget that Jesus has spoken to his disciples about the necessity of his suffering (cf. Mark 8:31; dei, “it is necessary”), as well as their own cost of discipleship (e.g., 8:34–37; 13:9).
9:5–6 Once again (cf. 8:32) Peter and his associates are not able to grasp the surpassing humility (8:31) and glorious greatness of the Messiah of God (cf. 4:40; 6:52; 7:18; 8:17–21, 32–33; 9:32; cf. comment on 14:27–42).
Peter views Jesus as simply an equal to Moses and Elijah and wishes thus to raise “tents” for each of them (cf. Luke 16:9). The three tents (Gk. skēnē) to be erected may allude to the temporary dwellings used during the Feast of Booths (Sukkot; cf. Lev. 23:40–43; cf. Heb.11:9), commemorating the arduous journey in the wilderness from Egypt to the Promised Land. This interpretation is attractive, especially if Luke 9:31 indeed alludes to the great exodus, patterned after the exodus of the people of Israel from Egypt (cf. comment on 9:4). Also, during their journey in the wilderness, the people of Israel were guided by the “glory” of God’s presence (Ex. 16:10). However, since there is no clear link in Mark between the Feast of Booths and the event of the transfiguration, and since Elijah is also mentioned here, it is expedient to be cautious. Caution is also advisable concerning the interpretation that the three tents somehow allude to the tabernacle of the Lord. If only Moses and Jesus were in view, then connections between Moses’ establishing a tabernacle (skēnē) for the Lord (Ex. 40:2) and Jesus’ being the presence of God could help to interpret Peter’s reference to tents. Since this is not the case, it is more likely that Peter, given his narrow perspective, merely intends to prolong the experience of hosting the three glorious figures in one place by seeking to erect temporary dwellings for them.
As is true with all the disciples, Peter still confines Jesus to his own pre-fixed perspective. He thinks, for example, that the radiance points merely to a particular blessing, as is the case in Exodus 34:29. In contrast to Peter’s view, the transfiguration and the divine voice (Mark 9:7) display the fact that Jesus possesses divine glory. This is all the more significant since such visible divine radiance is rather rare during most of Jesus’ earthly life (cf. Phil. 2:5–8).
9:6 This verse might suggest, humorously, that Peter does not realize what he is saying (Mark 9:5; cf. 14:40) and is uttering something merely out of fear (“terrified”; cf. Heb. 12:21).
9:7 From time to time God speaks in a “voice . . . out of the cloud.” The event echoes, for example, Exodus 24:15–16. A cloud can serve as a portal of God’s presence and self-revelation (Ex. 16:10; 40:34–38; cf. Acts 1:9). Together with all of Jesus’ claims, the Father fully endorses his Son with great love (cf. Mark 1:11; 12:6). God’s affirmation, “This is my beloved Son; listen to him.” is given as guidance to the three disciples (9:2, 4, 7, 12–13) and future apostolic witnesses, Peter, James, and John. Note also the frequently recurring motif of private instruction (3:13; 4:34; 6:31–32; 7:33; 9:28–29). The exhortation to “listen to him” echoes Deuteronomy 18:15, 18 (cf. Deut. 6:4). Anyone who does not listen to—and obey—the words of God’s Messiah (e.g., the words recorded in the Gospel of Mark) thereby rejects God’s prophet Moses, who spoke of his future coming and instruction.
9:9–10 As they descend from the mountain (cf. Ex. 34:29), Jesus issues to his three disciples a strong injunction to silence. He commands them to keep silent so as to avoid a popular movement that would push him into the role of a political freedom fighter (John 6:15) and thus obstruct his path of suffering and atoning death. In this particular context, the disciples do not yet understand what Jesus’ rising from the dead means (cf. 8:31), since they expect the resurrection of all mankind at the end of this age and after the coming of Elijah (Dan. 12:2). Only later will they realize that the coming of John the Baptist was indeed the fulfillment of the expected coming of Elijah (cf. comments on 9:11–13). Likewise, only later will they realize that the resurrection of Jesus is not the same as the general resurrection at the end of this age.
9:11–13 Jesus announces that Elijah has already “come” (Mark 9:13) in the person of John the Baptist (cf. Matt. 11:14, 18; 21:32; cf. comment on 9:4). His “coming” was neither a reincarnation nor a literal return of Elijah, who supposedly never died. Rather, John the Baptist merely came “in the spirit and power of Elijah” (Luke 1:17; see Mark 9:11–13 and compare with Matt. 17:13; Mal. 4:5). Both Elijah and John the Baptist served as preachers of repentance. Nevertheless, if Elijah had now indeed “come,” it would signal to the disciples the end of this eon (Mark 9:11). Jesus thus challenges the popular expectation (v. 11) that awaits the literal return of Elijah, clarifying that the coming of Elijah does not usher in the end of the present eon. John the Baptist “restored” (Gk. apokathistanō, “I reestablish to an original place”) “all things” in the sense of preparing the way (Mal. 3:1; Matt. 17:11) for the ultimate restorer (Mark 9:12).
Like so many prophets before them, both John the Baptist (6:25) and Jesus (14:1–15:47; cf. Isa. 53:3) experience suffering (Mark 8:31; cf. 1 Kings 19:2, 10, 14) and “contempt” (exoudenēthē, “be treated with contempt”; Mark 9:12; 2 Cor. 10:10). Note especially LXX of Isaiah 53:3, which states, ētimasthē kai ouk elogisthē (“he was dishonored and not esteemed”; cf. Ps. 22:6–7). Such redemptive suffering “is [lit. “stands”] written” in Scripture (vv. 12, 13; cf. 1 Pet. 1:10–12) and is thus part of God’s eternal, wise, and unsearchable council. According to Jesus, then, Malachi 4:4–6 has to be seen together with the suffering servant of Isaiah 52:13–53:12, as well as Psalm 22:6–7.
9:14–18 Gradually the disciples mature in their appointed task of credibly representing Jesus (cf. Mark 6:7–13; 9:28–29). The scribes, as well as the father of the possessed son, presume to meet Jesus. In Jesus’ absence they had transferred this expectation onto the disciples. The disciples, however, fail on account of their lack of prayer (9:18, 28–29), despite the fact that they had previously been successful (6:7–13). As Jesus is met with opposition and suffering (e.g., 8:31; 9:9–13), so the disciples are opposed. Note especially in 9:14, 16 the Greek term syzēteō (“I discuss, argue, dispute”)—namely, they kept arguing (present durative). The disciples are exhorted to overcome opposition and hard-heartedness by obedient faith and prayer (9:23–24, 29), not by any other means, such as force or violence.
9:15–16 The passive of the Greek word ekthambeō can mean being “amazed” (so here), being “distressed” (14:33), or being amazed with awe in the presence of God (16:5–6).
9:17 The father addresses Jesus as “Teacher.”
9:18 The unclean spirit who renders the son deaf and mute (v. 25) brings forth phenomena similar to those of epilepsy (vv. 18, 20, 26). In contrast to epilepsy, however, the spirit willfully attempts to destroy the boy (vv. 20, 22). The boy also cries out under the demon’s terrifying influence (v. 26; cf. 1:26). Contrast this with Jesus’ reversing the physical disability of deaf-muteness in 7:32–35.
9:19 The core problem of the opponents of Jesus, the spiritually oppressed, and the disciples (cf. 2 Kings 4:31) is faithlessness—particularly, lack of trust in Jesus (cf. Mark 6:6; 9:23; Luke 24:25), together with a lack of prayer (Mark 9:29). Jesus’ burdened and lonely expression, “O faithless generation, how long am I to be with you?” echoes the lament of the OT prophets. Consequences arising from such a lack of trust in God include, for example, opposition and resistance to Jesus, the mere desire to be healed without asking of the purposes of God, and the inability to see who Jesus really is.
9:20–22a Jesus asks the father about the son with much empathy (v. 21). Jesus’ question may indicate that he remains within the self-imposed limitation of the incarnation (Phil. 2:5–8). On the other hand, his question may indicate that he seeks to draw out the father so that he may express his need to Jesus. In contrast to the disciples (Mark 9:28), the unclean spirit obeys Jesus (cf. 1:26), even though it had persistently resided in the boy since childhood (cf. 5:25) and threatened his life (cf. Luke 8:29).
9:22b–24 In desperation, the father clamors for help from Jesus’ miraculous powers without inquiring who Jesus is or what purposes he might be pursuing: “If you can do anything.” Jesus sternly corrects the father’s comment by admonishing him to place trust in God (cf. Mark 10:27; 11:22; 14:36) and thus trust in him, that is, “believe.” The father serves as a helpful example for the disciples as he “immediately” complies with Jesus and admits to his doubt. He begs Jesus (contrast 1:40–41) to shape in him a God-trusting heart: “I believe; help my unbelief.” Since both verbs are in the present durative, the phrase may be rendered “I (want to) grow in trusting; continue to help me with (my) unbelief” (cf. Luke 17:5).
9:25–26 The evil spirit causes symptoms of muteness (Mark 9:17), deafness (v. 25), and seizure-like convulsions (v. 18, 20, 26), aiming at killing the boy (v. 22; cf. comment on 9:18). Jesus’ exorcism also guards against a possible return of the evil spirit (cf. 5:12). Note also the authoritative and emphatic statement of Jesus: “You mute and deaf spirit, I command you, come out of him and never enter him again” (cf. 1:25).
9:27 Jesus fully restores and thus displays sovereign power over the satanic world (cf. 1:31). He provides true peace and real life.
9:28–29 Likewise, the disciples are also exhorted to mature in an enduring, prayerful, and direct trust in Jesus. Alongside their inability to understand him (cf. comments on 8:17–21; 9:5–6), they now face their inability to follow through completely on the commission of Jesus (6:7, 13; 9:18). Jesus turns their failure into a teaching moment on prayer (cf. 4:10; 7:17; 10:10) and surrendered faith (9:19; cf. comment on 11:23–24). Their mission can only be achieved by direct, prayerful, and enduring dependence upon him.