by Henry Knapp
Transfigured. That’s the key word in the text we will be examining this Sunday in worship. While not the most familiar story about Jesus (that would probably be walking on water or feeding the five thousand), the transfiguration of Jesus on the mountain is an account that many will recognize. Jesus takes just a few of His closest disciples, Peter, James and John, with Him to the top of a mountain to pray (Note: while Mark does not mention the purpose of their climbing the mountain, Luke does). Prayer, that is intimacy with the Father, is the backdrop of this passage, and we can’t afford to miss that connection.
While on top of the mountain, suddenly the disciples are overwhelmed by the brightness of God’s glory. And there in the midst is their Lord, Jesus Christ, along with two people immediately recognizable: Moses and Elijah. With these two ancient forefathers of Israel and the three disciples, the Gospel authors record that Jesus was “transfigured.” From the context we can gather a couple of ideas—The glory of God was emanating from Him in a way that was not what they were used to. And what they were seeing was unique and special—Jesus’ command not to speak of this until the resurrection (verse 9) emphasizes this.
But, what exactly does “transfiguration” mean? Biblically, the word is used in only four places:
- Twice by the Gospel writers, Matthew and Mark, to describe this event.
- Once by Paul when warning us not to be conformed to the world, but to be transformed (transfigured) by the renewing of our minds (Romans 12:2).
- Once by Paul to describe what happens to believers as we are daily shaped more and more into the image of Jesus (2 Corinthians 3:18).
The word we translate as “transfigure” in the Greek deals with the form or substance of a thing. What happens with Jesus, and what Paul is anticipating happening to the believer, is not a change of appearance where merely the externals are different, but a revelation of the inner true substance. On the mountain Jesus reveals His true essence in a visible manifestation that overwhelms the disciples. For Paul he desires that God would so work in the believer’s life that a true godliness would be developed and shine through.
Of course, a major difference exists: Jesus is the source of the glory He shows on the mountain. At best the believer is a reflection of the divine glory. Like the difference between the light of the sun and the light of the moon, the glory emanates from the divine Son of God, and at our best we can in some measure reflect that glory to others.
To see more clearly the transfiguration of Jesus, I encourage you to read Mark 9:2-13 and join us in worship on Sunday as we experience the corporate presence of Jesus together.
- Mark rarely is specific with his chronology, yet in verse 2 he specifically mentions the passing of six days from the time of Peter’s confession. What might be instructive of those passing days?
- How is the glory of God described in verses 2-3? Why is that imagery used? Can you think of any other appropriate imagery that might have worked?
- Elijah and Moses were two of the more important figures in the Old Testament. Who else fits on the “Old Testament Mount Rushmore?” Why do you think Jesus met with these particular two? What different aspects of Israel’s history do they represent?
- Explain Peter. What possible good reason might he have for suggesting anything at all at this point? What possible bad reasons might he have?
- The cloud that overshadows them all in verse 7 is easily identified in the Old Testament as “the glory cloud of God.” This connects this passage really clearly with the Israelite experience at Mt. Sinai. Can you think of parallels between the two events?