Gospel of Mark: Transfiguration

Transfiguration

Text: 9:2-13

Comments: A. Context. We see this as a follow up to the first foretelling of Jesus' death and resurrection. Jesus got two responses: First, Peter rebuked Jesus. Second, there is no other response whatsoever. To give them a better understanding of the resurrection glory He takes 3 of His closer disciples to a mountain.

The mountain experience is overwhelming for them, and Jesus “charges them to tell no one until the Son of Man had risen from the dead” (v. 9). This triggers a conversation and He leaves it with a cliff hanger (v. 10-13).

B. Jesus and 3 others. Jesus selects James, John, and Peter as His “mighty men.” He spends more time with them and they see His glory of transfiguration. This is a pinnacle of Biblical leadership model. David had 3 mighty men: Josheb-Basshebeth a Tahchemonite, Eleazar son of Dodo, and Shammah son of Agee the Hararite (2 Samuel 23:8-12).

If we go even further in history, we should remember Moses and his three supporters: Aaron (his brother), Hur (community leader), and Joshua a son of Nun (military leader), helping Moses to pray and win the first battle of Israel after crossing the Red Sea (Exodus 17:8-16). Also, we should remember Noah and three of his sons: Shem, Ham, Japheth (Genesis 6:9). Or Daniel with three of his friends: Shadrach, Meshach, and Abednego (Daniel 1:6-7). In the royal court we can see the following model: monarch, prime-minister (dealing mostly with the internal affairs), minister of foreign affairs, and chief military commander.

Ultimately this paradigm comes from the order of creation, however in reversed order. In human world/terms we have a leader and three supporters. In creation order we have Trinity who invites Adam into fellowship of God's counsel. So, if we begin from the Creation account we need to notice other stories of the Bible where a human was given this privilege: Abraham and three visitors (Genesis 18), Isaiah who see the LORD Sabaoth (Isaiah 6 and Isaiah 53:1).

C. Seven persons. We know that Jesus was met by Moses and Elijah. So. So far we have 6 personalities: Jesus, 3 disciples, Moses, and Elijah. Then the Father speaks, making seven persons total. This completeness is important. Because prior to that Peter said something really strange – he did not know what to say, and have decided to say something. Proverbs 17:28 says: even a fool who keeps silent is considered wise. Peter should've take a class on the Books of Wisdom... What's so strange about his words? The problem is that he equalized Jesus, whom he just confessed to be the Messiah, with Moses and Elijah. These later guys are great BUT (!) Christ is greater, far superior. Author of the Letter to Hebrews, comparing Jesus and Moses put it this way: For Jesus has been counted worthy of more glory than Moses – as much more glory as the builder of a house has more honor then the house itself (Hebrews 3:3).

That's why the voice of the Father is SO important – He rearranges everything to it's proper place: this is My beloved Son, listen to Him (Mark 9:7). Moses, Elijah, David, all the other writers of the Holy Scripture have no glory of their own. They are as important as long as they point to Jesus as Messiah.

D. Why Moses and Elijah? Why these two? Why not Abraham or David? I think there are at least two reasons for it. Moses and Elijah represent two very distinctive periods in Israel history enveloping (more or less) all of its span. Moses is the one who brought them from patriarchal period to the LAND. Elijah ministered in the period of divided kingdoms preparing Israel for the first (Assyrian) exile.

Second, both Moses and Elijah have “weird” death stories. We are told that Moses died, but no one knows where his grave is. Who dug the grave? OK, maybe Moses, but who put the dirt back into the grave?? With Elijah it's not simpler – if Jesus is the first being raised from the dead, where did the prophet go to await for the resurrection of Jesus? We have many questions... AS a result we end up with two mysterious people who passed through death in some different way – so, they are the perfect representatives to talk to Jesus about death and resurrection.

E. Bright glory of Jesus – a foretaste of the glory of resurrection. As I said in the very beginning, the mountain experience of the apostles and Jesus' request not to share it with anybody until resurrection triggered a thought process in the right direction – what this rising from the dead means? (9:10). What Jesus did is gave them a foretaste of His resurrected glory. When we compare this passage with what we see in the Book of Acts 9:3-6 and Revelation 1:9-19, the purpose of Jesus becomes clear.

Therefore, we can identify a few elements of heavenly glory: bright glorious apparel and profound conversations with the spiritual giants of all, and most importantly – fellowship with the beloved Son of God, our Lord and Savior! 

ROMANS: Salvation of Israel

Salvation of Israel

Text: Romans 11

Structure:

a. 1-5, God is the source of Israel’s salvation  

  b. 6-10, gracious gift of salvation

    c. 11-12, Salvation of Gentiles to provoke the Jews

      d. 13-16, image of olive branches

      d’. 17-21, application of the branch imagery

    c’. 22-24, They will be grafted in if will not abide in unbelieve

  b’. 25-32, Covenant of salvation

a’. 33-36, He is the unsearchable source of all      

vv. 1-5 – this is not the most boasting phrases of St. Paul, the real fun is in Philippians 3:5-6. The apostle refers to a very dark moment in Israel’s history – the kingdom is split, and the Northern one is under a severe spiritual oppression. Yet, even then the Lord has preserved and protected 7000 men of true worshiper (they did not bow their knees to Baal) (1 Kings 19:10,14,18). 

vv. 6-10 – St. Paul draws a distinction between Israel as elect group of people and the rest – similar to his example from the Book of Kings. To support his idea, he quotes from Deut. 29:3(4) followed by psalm 69:22-23. Therefore, it is not even the response that makes them the recipients of the gift, but the grace extended to them. If it would be response based – then salvation would be based on works/achievements.    

vv. 11-12 – on the other hand, there is a responsibility of their response. As a result of their fall Gentiles were brought into salvation which made Israel jealous. It could’ve been “good” jealousy – they would be even more zealous to save their Jewish neighbors, showing who were the “founders” of the covenant. Unfortunately, they ended up with bad jealousy – my way or highway attitude. Yes, it would be way more glorious if Jews and Gentiles were united around the Gospel (v. 12).        

vv. 13-16 – Introduction of the Branch imagery. Apostle, actually, begins with an image of the sacrificial dough – part of which is offered as the rite of the first fruits (Lev. 2:12; 23:10; Num 15:17-21; Deut. 18:4). His logic is if the offering is holy the whole lump is holy – because the offering represents the whole. Therefore, the holiness of branches depends on the holiness/sanctity of the root (v. 16) – thinking of an image of Psalm 1.    

vv. 17-21 – on the other hand, this should not be a reason for boasting among the Gentiles. Being an Apostle of Gentiles, St. Paul expresses his pastoral heart rooting for his team – for their spiritual benefit, but not to their pride.  

vv. 22-24 – same what happened with them – being cut off – can happen with the Gentiles if pride prevails (v. 22). Their repentance and return will be graciously accepted, and they will be grafted back in.  

vv. 25-32 – Appearance of the term “mystery” might be confusing. So, some people believe that currant Israel is THE ISRAEL. Yet, St. Paul is consistent with his usage of “mystery” (cp. Eph. 5:32) – the mystery of incarnation of Jesus Christ and salvation of the whole world. God called them in the times of their forefathers and is not going to change His mind (otherwise we would have unreliable capricious God). His mercy is open to all, same as all were “labeled” as disobedient. All sinned in Adam, and the sins of all have been pain in the Cross.  

vv. 33-36 – It is too rich and deep for us to understand – we use different scale for relationship: we like people and dis-like people. Very often we base it on their attitude toward us. But God is different – we all have rejected His will, judgements/standards, and gifts. That’s why His gift can not be “repaid” (v. 35b). That’s what amazes St. Paul, that’s what should amaze all of us – remember 5:8 (!). Therefore, to Him be glory forever (v. 36).  

Advent Readings: Luke 9. Transfiguration

Luke 9

The center of the chapter tells us a story of Transfiguration. Jesus goes to the top of the mountain taking along three of His disciples: Peter, James, and John. They see Jesus speaking with Moses and Elijah about His exodus [ESV – departure] (Lk. 9:31). This is a unique feature of the Gospel of Luke, none of the Gospel writer pointed out this fact. There is an interesting thing – Moses is a leader of Exodus; Elijah had his own exodus experience (1 Kg. 19). Moses and Elijah had something to share with Jesus, Who was about to embark on His Exodus path toward Jerusalem.

Yet, the main point of the story of Transfiguration is an attack on the Sovereignty of the LORD. Peter’ suggestion, however good intentions guided him, presupposes that the glory of Moses, Elijah, and Jesus – the incarnate Word of God – is equal. Heavenly Father immediately intervenes, saying “This is my [beloved] Son, my Chosen One; listen to Him!” (Lk. 9:35). To visualize this intervention, the disciples saw no one when the voice from heaven had spoken.

Jesus only, Jesus of the cradle, Jesus of Transfiguration, Jesus of the Cross and Tomb, and Jesus of Resurrection and Ascension.