Marcos 9
Tony Garland · Citado em PreceptAustin
Marcos 9
Garland observes that "In Mark’s Gospel, the greater the revelation, the smaller the number of people who witness it: three male disciples behold Jesus’ transfiguration, and three women followers discover the empty tomb and first learn of Jesus’ resurrection (16:1–8). The three disciples mentioned here figure prominently in this Gospel. They were the first called (1:16–20), and their names head the list of the Twelve (3:16–17). Jesus also chose them to come with him when he raised Jairus’s daughter from the dead (5:37–43). Peter is the first to confess Jesus as the Christ (8:27–30); and James and John will be the first to try to exploit their close ties to Jesus to get seats of power in his kingdom (10:35–45). During the dark hours in Gethsemane, Jesus will take these three with him when he separates himself from the other disciples to pray (14:33). Then they will witness his great distress and agitation; now they witness his glory as he is “altered to a purer and brighter essence.” They also hear the same divine voice that spoke at Jesus’ baptism and identified him as God’s unique Son. These select disciples are therefore the first persons in the Gospel to receive information about Jesus that only the readers of the prologue and the malevolent demons know." (NIVAC-Mark) Peter and James and John - POSB asks the question "Why were these three chosen to receive these additional revelations?What is known is this. Each was being chosen for a very special leadership role. They were not aware of it yet, but they were to fill unique positions. 1. Peter was to be the leader of the early church, the one who was to open the door of the gospel to both Jew and Gentile after Pentecost (Acts 2:1f; Acts 10:1f). 2. James was to be the head of the first great church which was to be at Jerusalem (Acts 15:13). 3. John was to receive The Revelation from God to close out the Scripture. (See The Preacher's Outline & Sermon Bible – Mark) Daniel Hill - Now why just these three? One reason is that as seen with Peter, they knew enough of what the Lord was saying to have some real questions about why he had to suffer and die. If you do not know anything about a given topic you do not even know enough to know what you don't know. But these three had some doctrine, but not enough, so the Lord was going to let them see that suffering and death are a mere prelude to eternal glory. (Mark 9)
Marcos 9
Garland - The Transfiguration, therefore, serves to confirm that the suffering Jesus will endure is not incompatible with his glory. The scene functions like a hologram. For a brief moment, the disciples glimpse the truth as divine glory shines through the veil of suffering. It foreshadows the time when God will gloriously enthrone Jesus after the degradation on the cross. This white flash of the splendor to come brightens the dark cloud of tribulation that presently hangs over Mark’s first readers and confirms Jesus’ promise that those who follow and suffer for him will not have done so in vain. (NIVAC-Mark) POSB - The full glory of the Godhead was not shining through Jesus. No man could ever stand in the full glory of the Lord's presence, not in man's present physical body. As Scripture says, "Our Lord Jesus Christ...the King of kings, and Lord of lords; who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see" (1 Ti. 6:14-16). Apparently God allowed only a small degree of the glory, only what the three disciples could bear to shine through the body and clothing of Jesus. ...God's glory is so brilliant there is no need for a sun (Rev. 21:23; Rev. 22:5). (See The Preacher's Outline & Sermon Bible – Mark) THOUGHT - Just like with these three disciples, our Lord will always give us a glimpse through HIs Word of what is in store for us not only in time but in eternity. HALLELUJAH! The glory of Christ's body at the transfiguration was a preview of the glory of the believer throughout eternity. 1 John 3:2 says "Beloved, now we are children of God, and it has not appeared as yet what we will be. We know that when He appears, we will be like Him, because we will see Him just as He is." This is our "Blessed Hope" (not a worldly "hope so," but a godly "hope sure!") (Titus 2:13+). And this SURE BLESSED HOPE should motivate us to holy living for John goes on to add "And everyone who has this hope fixed on Him purifies himself, just as He is pure. " (1 Jn 3:3+) And just to nail down this point Paul adds " Just as we have borne the image of the earthy, we will also bear the image of the heavenly." (1 Cor 15:49) And Jesus Himself saves "He who overcomes (ALL BELIEVERS, NOT JUST "SUPER" SAINTS! SEE 1 John 5:4-5+) will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels." Finally, in Revelation 19:7-8+ John describes our wedding raiment “Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” 8It was given to her to clothe herself in fine linen, bright and clean; for the fine linen is the righteous acts of the saints." So dear weary, tested, trusting saint, may God's Spirit grant that today you rejoice and again I say rejoice. In Jesus' Name. Amen
Marcos 9
Garland comments that "Their (ELIJAH AND MOSES) presence with Jesus on the high mountain, therefore, rouses Jewish hopes about the final redemption of Israel and suggests that the time has been fulfilled. The kingdom of God has drawn near (Mk 1:15+)." (NIVAC-Mark)
Marcos 9
Garland summarizes this section - The first scene (9:14–19) begins with crowds gathered around the helpless disciples, engaged in a debate, and climaxes in Jesus’ lament over this faithless generation. The second scene (9:20–24) brings Jesus face to face with a desperate father and culminates in the man’s moving confession of uncertain faith. The third scene (9:25–27) shows faith at work as Jesus drives out a spirit that has tormented the boy and struck him down as dead. The final scene (9:28–29) returns to the disciples’ failure to accomplish the exorcism themselves and connects that failure to insufficient prayer. (NIVAC-Mark) Grant Osborne says "This event is another fulcrum in the book, as three primary Markan themes coalesce: (1) the power and compassion of Christ, (2) demonic conflict, and (3) discipleship failure. This is a classic example of the mountaintop/valley experience. The innermost circle of disciples experienced the glory of God in Jesus, as great a spiritual “high” as anyone in history has known. Now they are about to join the rest of the Twelve as they descend into the valley and face one of the lowest of failures the disciples have ever experienced. This again parallels the exodus story—particularly when Moses came off the mountain to face the apostasy and idolatry of the Jewish people in the “golden calf” incident (Exod. 32)...The three who had been with Jesus had experienced peace and awe as they encountered the presence and majesty of God. Now they return to the real world of debate and dissension. (Teach the Text - Mark) MacArthur contrasts the mountain top experience - The episode took place immediately after the transfiguration, and the contrasts between the two events are striking. The transfiguration happened on a mountain; this happened in the valley below. In the transfiguration, there was glory; here there was suffering. In the transfiguration God dominated the scene; here Satan did. In the transfiguration, the heavenly Father was pleased; in this incident, an earthly father was tormented. In the transfiguration there was a perfect Son; here there was a perverted son. At the transfiguration, fallen men were in holy wonder; in this story, there was a fallen son in unholy horror. (MNTC-Mk) When they came back to the disciples - So the events in Mark 9:9-13 transpire with Peter, James and John returning with Jesus. Where the nine disciples had been left is not stated. Was it the bottom of the mountain? We cannot be certain. Luke tells us tit was the next day, which would be the day after the transfiguration. They saw a large crowd around them, and some scribes arguing with (pros = face to face, imagine our saying "in your face!") them - Can you envision the crowd encircling the nine hapless disciples? They were getting a foretaste of what ministry would be like on their own! Wuest has “scribes wrangling with" the nine disciples. Arguing is in the present tense (continually arguing) and is the same verb suzeteo translated discussing in Mark 9:10. In Mark 8:11, the Pharisees "began to argue (suzeteo) with" Jesus and now the other division of the religious leaders was arguing with Jesus' disciples. We soon discover not only are the 9 disciples arguing, but they have been unable to cast the demon out of a young boy. They are in great need of Jesus' presence! (Aren't we all!). In context, the scribes may well have been arguing over their inability to cast out the demon and use this as an opportunity to question Jesus' authority! As Lane comments "the messenger of a man is as the man himself” (NICNT-Mk) Utley on large crowd...scribes arguing - Both of these things characterized Jesus’ ministry and now the disciples were experiencing a foreshadowing of Jesus’ existential situation and also their coming ministry. These were recurrent problems, but also opportunities. (Mark 9 Commentary) Garland - The disciples’ abortive attempt to exorcise a demon from a lad ignited the squabble. Jesus had deputized them to cast out demons (Mk 3:15; 6:7), and they had success (Mk 6:13–14), but not with this difficult case. Mark describes the boy’s horrific afflictions in graphic detail. (NIVAC-Mark)