Mark 9:6
For they were all so terrified that Peter did not know what else to say.
Sermons
The TransfigurationR. Green Mark 9:1-8
A Vision of HomeMark 9:1-10
Christ the Light of the BodyC. Kingsley, M. A.Mark 9:1-10
Dust of Gold Gathered from a Variety of AuthorsJ. Morison, D. D., J. Morison, D. D., J. Morison, D. D., Bengel., Bengel., Dr. Brown., Hall.Mark 9:1-10
Ecstasy Cannot be ContinuedA. P. Foster.Mark 9:1-10
Elias with MosesH. M. Luckock, D. D.Mark 9:1-10
Exceptional Hours in LifeJ. Parker, D. D.Mark 9:1-10
How We Know There is a HeavenDr. Newton.Mark 9:1-10
It is Good for Us to be HereBishop Hall., T. M. Lindsay, D. D., J. H. Godwin.Mark 9:1-10
Man's TransformationR. W. Evans.Mark 9:1-10
Moses and Elias Talking with JesusJ. Parker, D. D.Mark 9:1-10
On the Holy MountW. M. Taylor, D. D.Mark 9:1-10
Secrecy Enjoined Till the Son of Man be Risen from the DeadJ. Parker, D. D.Mark 9:1-10
The Decease At Jerusalem; Or, the Power of the CrossDr. Newton.Mark 9:1-10
The Glorified SaintThomas Jones.Mark 9:1-10
The Hiding of the Higher LifeJ. Parker, D. D.Mark 9:1-10
The Influence of Heaven Here BelowA. P. Foster.Mark 9:1-10
The Lessons of the TransfigurationS. Cox, D. D.Mark 9:1-10
The TransfigurationJ. W. Boulding.Mark 9:1-10
The Transfiguration and its TeachingsDean Goulburn.Mark 9:1-10
The Transfiguration Gives Us a Pledge and Earnest of Our Personal Identity in the Risen StateH. M. Luckock, D. D.Mark 9:1-10
The Transfiguration of ChristW. J. Brock, B. A.Mark 9:1-10
The Transfiguration of ChristDr. Newton.Mark 9:1-10
The Use of Religious ExcitementBishop Walsham How.Mark 9:1-10
Transfiguration of ChristW. H. Lewis, D. D.Mark 9:1-10
A Glimpse of GloryJ.J. Given Mark 9:1-13
The TransfigurationA.F. Muir Mark 9:2-8
Glimpses of the Glory of JesusE. Johnson Mark 9:2-18














I. THE CIRCUMSTANCES. At an interval of six or eight (Luke) days from Peter's confession and the teaching of the cross. "Into a high mountain," i.e. into some glen or secluded spot in the mountain. As there is no mention of any movement southward, and distinct assurance that they did not at this time go into Galilee (Mark 9:30), the notion of Tabor being the mountain is unfounded. The slightness of its elevation, and the circumstance that its summit has been a fortified spot from the earliest times, render it almost certain that it was not the scene of the Transfiguration. All the evidence is in favor of Hermon, the snow-clad, sentinel-like peak in which the Anti-Libanus range culminates. Its name means "the mountain," and it is spoken of in the Old Testament as "holy." Its cool slopes and upland solitudes would afford congenial retirement to the weary Christ. It was mental trouble he had to overcome, and this he sought to do in prayer and Divine communion. For this reason, and the signs afforded by the rest of the chapter of the day having well begun as they descended, it has been supposed it was a night scene. He was wont to pray during the night, and the disciples were "heavy with sleep." It gives a peculiar character to the occurrence to suppose this to have been the case. But that they were fully awake when the vision appeared, Luke again assures us. The duration of the vision is not suggested; probably, as in dreams, time was an inappreciable element.

II. THE INCIDENTS.

1. Transformation. "He was transfigured before them," etc. The change described by the Greek word is literally one of form, but this must not be pressed. "It was a change in the externality of the person," says Morison; "a kind of temporary glorification, effected no doubt from within outward, rather than from without inward. It would reveal the essential glory of the spirit that 'tabernacled' within, its glory at once in that lower sphere that was human, and in that higher sphere that was Divine" ('Practical Commentary,' in loc.). The general brightness of his appearance is noted by the three evangelists, Matthew comparing his face to the sun, and his garments to the light. Mark speaks of the fuller's white in his description of it. The face is referred to by Matthew and Luke, and all three refer to the garments. Luke tells us it occurred "as he was praying."

2. Association with Moses and Elias. They were seen by the apostles, but did not purposely present themselves. They were talking with him, and Luke tells us the subject of their converse: "his decease which he was about to accomplish at Jerusalem." They were representatives of the righteous spirits in Hades, the world of the unseen, of disembodied spirits; representatives, too, of the Law and the prophets. They had laid the foundations of the kingdom of righteousness which he perfected. They spoke of his death as the grand means of the fulfillment of the hopes of immortality, they themselves having in the manner of their own "exodus" afforded the shadow and prophetic type of which his was the substance. He is in essential, spiritual oneness with them.

3. Peter's suggestion. Outcome of zeal, but not according to knowledge. It is seemingly enough for him to see his Master on terms of equality with those great spirits of the past. There is an undiscriminating comprehension in his proposal; a desire also to extend the duration of the ecstasy in which he and his companions were. It breaks the grand harmony of the evolution of the scene, and yet is full of instruction.

4. Divine attestation. The three accounts agree in the words, "This is my Son: hear ye him." Matthew and Mark have also "beloved," for which Luke substitutes "my chosen;' and Matthew alone adds, "in whom I am well pleased." The words are but human renderings of the unspeakable "voice." They prove that the great Centre of attention and attraction for the Church is Jesus, not Moses or Elias.

5. Restoration of Christ to his usual appearance. The distinguished associates of his glory vanish. The vision was no "baseless fabric," but it was over, and now the spectators must return to common life and mundane duties. Jesus "was found alone;" "Jesus only."

III. THE LESSONS. These are innumerable, and we must content ourselves with a few of the more prominent. There was revelation for both Christ and his disciples. A new light was thrown upon past and future, and the fear of death was broken. But the whole scene is best understood as a revelation and glorification of Christ. The Divine Father has glorified his Son, and thereby attested him to himself and to confidence of believers. This was the "sign from heaven" vainly asked by the unbelieving Pharisees, and now granted to the thrice leaders of the apostles. And a corresponding revelation will take place in the experience of every true child of God, whereby his faith shall be confirmed, and he shall be "sealed unto the day of redemption." The yearning, praying, aspiring spirit of the Son at last, in foretaste, attains; and he and his followers are strengthened. The personal glory, the sublime association with the precursors of the kingdom in the toast, and the transcendant commendation, leave no room for doubt in the heart of the true believer. The evidence is intuitive, but it is spiritually complete.

2. The loftiest tendencies and aspirations of the Law and the prophets are fulfilled in the "obedience unto death of the Divine Son. They spake with him of his decease;" it was evidently central to their thoughts. The religious hopes of the past were to be satisfied in that way alone; by that alone was the righteousness of God to be satisfied. Self-sacrifice is the spirit of both Law and prophecy. To them the profound mystery of the hereafter was solved in the spirit of his death and in his resurrection; "life and immortality were brought to light" in him. It is as associated with them and representative of them that he looked forward to his dying. The manifestation of the Divine Son is therefore of universal significance, and relates itself to all that was highest and most spiritual in ancient religious movements.

3. What God did for his Son on this occasion he will do for all who vitally belong to his "Body. Even as the bodily frame of Christ was transfigured, and partook of the inward glory of his spirit, so shall all in whose nature his grace is found appear with him in the glory of the resurrection. The spiritual law is manifest and certain, and it is evidently the same in the believer as in his Lord. Glory of spirit must sooner or later appear in glory of external appearance, and the body shall partake in the blessedness of the spirit. - M.

Salt is good.
This is only another form of exhorting Christians to have strength of character as Christians. But since a strong character, in the spiritual as in the natural man, is apt to come into collision with others equally strong, our Lord cautions His disciples against any breach of the law of love. Staunch they must be in their adherence to principle; but they may not be quarrelsome. "Have peace one with another."

1. The salt of self-denial.

2. The salt of energy.

3. The salt of truthfulness.

(Dean Goulburn.)

Preachers Monthly.
I. LOOK AT WHAT IS HERE SO EXPRESSIVELY SYMBOLIZED. Salt is necessary to sacrifice.

1. Christ is the symbol of the covenant of everlasting mercy, but of everlasting mercy as the basis of a sinner's new life.

2. Salt symbolizes not only God's covenant of mercy with man, but man's covenant with God. The life of the animal was devoted and offered with salt to signify — not only the Divine fact of atonement, but the human fact of self-surrender: and the worshipper said, "I have given the life of the animal to Thee to signify that henceforth my own life is forever Thine."

3. Salt is also the principle of counteractive grace — "Have salt in yourselves."

4. Salt signifies the preventive, corrective, life-nourishing power of the Christian society in the world — "Ye are the salt of the earth."

5. Salt is also the principle of peace. It destroys the unbenevolent passions.

II. The Saviour's lesson concerning the deterioration of the salt.

1. The possibility of deterioration — "If the salt have lost its savour."

2. Christ marks here three things as characteristic of men in this state.

(1)They are useless,.

(2)They are contemptible.

(3)They are rejected with disdain.

(Preachers Monthly.)

The two principal terms are salt and peace.

I. THE MEANING OF EACH. Salt as a metaphor applied to human character in the New Testament, signifies in general the grace of God sanctifying the whole nature, and in particular the sterner virtues — faithfulness, boldness, righteousness, truth, purity. The term indicates holiness on its harder side; and holiness has a hard side, for it must needs be strong. In this use of the analogy the preserving power of salt is the predominating idea. Salt appears here as the stern, sharp antagonist of all corruption. Christians baptized into the Spirit of Christ act as salt in a tainted world. In union with the virtue that preserves, there is a pungency that pains. You may observe, however, that salt does not irritate whole skin. Apply it to an open sore, and the patient winces; but a healthy member of a living body does not shrink from its touch. A similar distinction obtains in the moral region. Stringent faithfulness in the conduct of his neighbour will not offend a just man: but those who do not give justice do not like to get it. Purity in contact with impurity makes the impure miserable. Peace. Surely it is not necessary to explain what this word means. You may comprehend it without the aid of critical analysis. It is like the shining sun or the sweet breath of early summer; it is its own expositor. Wherever it is, it makes its presence and its nature known. As the traveller who has missed his way thinks more of the light, and understands it better, while he is groping in the dark than he did in the blaze of noon; so those best understand and value peace who suffer the horrors of war. You know the worth of it when you know the want of it. The greatest peace is, peace with the Greatest; the greatest peace is, peace with God. The Mediator who makes it is the greatest Peacemaker. Peace — including all the characteristics of a Christian which make for peace — is holiness on its softer side; and holiness has a soft side, that it may win the world.

II. THE RECIPROCAL RELATION BETWEEN SALT IN OURSELVES AND PEACE WITH ONE ANOTHER. To a certain extent these two are opposites; peace maintained with your neighbour is antagonist to the vigour of salt in yourselves. Accordingly error appears in two opposite directions. One man has so much salt in himself that he cannot maintain peace with his neighbours; another man is so soft and peaceable towards all that he manifests scarcely any of the faithfulness which is indicated by salt. It is instructive to examine the limits and extent of this antagonism. Faithfulness does sometimes disturb peace; and peace is sometimes obtained at the expense of faithfulness. It is not inherent in the nature, but is introduced by sin. When Christ has made an end of sin the contradiction will disappear from the new world. In heaven all are peaceful and yet pure; pure and yet peaceful. There the salt does not disturb, because there is no corruption; peace does not degenerate into indifference, for there is no vile appetite to be indulged. Meanwhile, that which comes as a curse is, under the arrangements of Providence, converted into a blessing. As toil to keep down thorns and thistles is a useful exercise for physical health, the effort to maintain faithfulness without breaking peace keeps the spirit healthful and fits for heaven. Every effort made by the disciple of Christ to soften his own faithfulness and invigorate his own tenderness goes to increase the treasures which he shall enjoy at God's right hand. Watch on the right side, and on the left.

1. On the side of peace. There cannot be too much gentle peace making in the character and conduct of a man. But if the folds of our peace are so large, and thick, and warm, as to overlay and smother our faithfulness, the peacemakers are not blest by God, and are not blessings to the world.

2. On the side of truth and faithfulness. There cannot be too much of faithfulness in the character of a Christian; but even faithfulness to truth may become hurtful, if it is dissociated from the gentleness of Christ. Similar antagonisms in the system of nature constitute at once the exercise and the evidence of the Creator's skill. Results are frequently obtained through the union of antagonist forces neutralizing each other. A familiar example is supplied by the centripetal and centrifugal forces, which insure the stability of the solar system. Take another case, equally instructive, though not so obvious. In the structure of a bird, with a view to the discharge of its functions, two qualities, in a great measure reciprocally antagonistic, must be united; these are strength and lightness. As a general rule, strength is incompatible with lightness, and lightness incompatible with strength. You cannot increase the one without proportionally diminishing the other. The body of the bird must float in the air, therefore it must be proportionally lighter than quadrupeds or fishes; but the creature must sustain itself for long periods in the atmosphere, and perform journeys of vast length, therefore its members must be strong. The structure of a bird, accordingly, exhibits a marvellous contrivance for the combination of the utmost possible lightness. Everyone is familiar with the structure of the feathers that compose the wing. The quill barrel gives you an example of a minimum of material so disposed as to produce a maximum of strength. The bones of birds are formed on the same plan. They are greater in circumference than the corresponding bones of other animals, but they are hollower in the heart. In iron castings we repeat the process which we have learned from nature. This union of antagonists for the production of a common beneficent result is like the labour of a Christian life. Let the timid and retiring nature stir up his soul to a greater measure of truthful courage, without letting any of his gentleness go. Let the vine of his tenderness cling to an oak of stern faithfulness; it will thus bear more fruit than if it were allowed to trail on the ground. The arms that impart strength to the chair only hurt the occupant if they lack the cushion that ought to cover them. For strength, there should be an iron hand in the velvet glove; but for softness, a velvet glove should be on the iron hand when it grasps the flesh of a brother. Self-love, like a huge lump of iron concealed under the deck right below the ship's compass, draws the magnet aside; thus the life takes a wrong direction, and the soul is shipwrecked. Self-love draws the life now to the right and now to the left; the errors lie not all on one side. One man, soft from selfishness, basely sacrifices truth and duty for ease; another, hard from selfishness, bristles all over with sharp points, like thorns that tear the flesh of the passenger, and when he has kindled discord among brethren, calls his own bad temper faithfulness to truth. There is no limit to the aberration of a human judgment under the bias of self-interest. It will not scruple to dispute the distinction between black and white, if it can thereby hope to gain its selfish end. Oh, how precious are these words of our Lord, "Watch and pray, that ye enter not into temptation." It is easier to explore the sources of the Nile, than to discover the true motives whence our own actions spring; and easier to turn the Nile from his track, than to turn the volume of thoughts and purposes which issue from a human heart and constitute the body of a human life. We cheat ourselves and our neighbours as to the character of our motives and the meaning of our acts. Some people mistake acid for salt; their own passions for godly zeal. Jehu drives furiously forward to purify the administration of the kingdom; but it is a cruel, selfish ambition that spurs him on. When such a man scatters a shower of acid from his tongue, and sees that his neighbours are hurt by the biting drops, he points to their contortions, and exclaims, See how pungent my salt is! The true savour is in my salt; for see how these people smart under its sting! Ah, the acid, in common with salt, makes a tender place smart in a brother; but it possesses not in common with salt, the faculty of warding off corruption. Itself corrupts and undermines; it corrodes and destroys all that it drops upon. "Get thee behind me, Satan: for thou savourest not the things that be of God."

(W. Arnot.)

In the Valley of Salt, which is about four hours from Aleppo, there is a kind of dry crust of salt, which sounds, when the horses go upon it, like frozen snow when it is walked upon. Along on one side of the valley, viz., that towards Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away the salt; and in this you may see how the veins of it lie. I broke a piece of it, of which the part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour. The inner part, which was connected with the rock, retained its savour, as I found by proof.

(Maundrell.)

Whatever may be the case with literal salt, Christ is referring to spiritual salt, which undoubtedly, in so far as it consists of a phase of character, may be metamorphosed into its negative or contradictory. Such metamorphic changes of character are possible in two directions; They may be realized upwardly, in bad beings becoming good; or downwardly, in good beings becoming bad. Hatred may be transformed into love, or love into hatred. In either case there is "conversion" from contrary to contrary.

(J. Morison, D. D.)

Every Christian requires as a sacrifice the salt of fire; the salt of fiery trial, the salt of searching, fiery self-restraint, refusing sin, breaking off from evil, cutting off the right hand, plucking out the right eye, preferring the fire of self-denial on earth to the terrible fire reserved for impenitent sinners in hell. Such salt, such searching, pungent, self-purifying salt is good; but, if it have lost its saltness, wherewith will ye season it? If those who are bound in covenant with God to refrain from sin, and offer themselves holy sacrifices to Him, yield instead of resisting, there is no acceptableness in them, God will not receive them; shunning the earthly fires of self-government and self-denial, there is nothing for them to look forward to but that awful hell fire which is prepared for the devil and his angels. This seems to be the true and just method of paraphrasing our Lord's words about salt, with their context, as they occur in the ninth chapter of St. Mark.

(G. Moberly, D. C. L.)

Do they not show that to be a Christian, a Christian such as God approves and will accept, there needs heroism? Yes, not less than a true heroism of spirit, maintaining a visible or secret strife against evil, and conquering it, even to the loss of hand, foot, or eye, even to the destruction of friendship, if so be, the loss of love, the relinquishment even of life. Does it not show that this heroism of spirit, this clear, bright, searching salt of hearts, is required of all?

(G. Moberly, D. C. L.)

I. THAT AN INWARD SEASONING WITH RELIGION AND EFFACE IS SUCH A THING AS ALL THE DISCIPLES OF CHRIST JESUS MUST ENDEAVOUR FOR.

1. Teaching disciples, ministers must be well seasoned within with the power of godliness.(1) A teacher who is himself well seasoned is the most fit to season others. There is ever most life in that man's teaching who teaches from experience.(2) An unseasoned minister cannot choose but break forth into some outward scandal. His inward rottenness cannot possibly be so smothered or tempered, but it will make his course to be unsavoury.

2. The same is to be endeavoured for by every Christian, that is, every Christian must labour so as to have a name and a show of godliness without, so that he feels the power of godliness within.(1) Until this holy salt has fretted out the evil from the heart the Lord can have no pleasure therein; until this is done a man does not know what true religion means; there can be no constancy in religion where this wants. It is not possible for a man to hold out his profession unless he is well seasoned.(2) These duties, required of each Christian, admonishing, confuting, etc., can never be practised aright but by a man who is able and willing to do them out of personal feeling. That which is in itself unsavoury can never make another thing to be sweet.

(Samuel Hieron.)

For thine own particular, learn of the housewife; if there be anything in the house needs seasoning, she falls to work with the salt forthwith. Look into thyself, see what corrupt affections there be in thee, what careless desires, what inordinate motions, what crookedness of will, what barrenness of spiritual grace, a thousand to one if the salt were good which thou broughtest home, it will do thee service for the bringing of those corrupt humours to a better temper; chiefly take note of this. I am not ashamed to use this household kitchen similitude still. She that powdereth meat to keep it sweet, look what places are most bloody and moisty; there she ever puts in most salt, such parts are most apt to putrify. So do thou, consider with thyself what is thy chiefest sin, thy most prevailing fault, thy most strong corruption, that which thou mayest call by David's phrase, "My wickedness"; thou shalt soon know it by the strength of the affection to it, and thy unwillingness to forego it. Oh, clap in, put on store of salt there; rub it in hard. If thou hast heard of any judgment, or reproof, thrust it on close, it may be it may smart a little; it is no matter, better so than ever ache, this will soak out the rank humours, and make thee become a sweet lump before the Lord. It is a fault many times, men sprinkle a little salt of doctrine upon themselves here and there superficially, they consider not what be their master, their bloody, their reigning sins, they search not within and without to see where salt needs especially, and so they become loathsome through the lack of an effectual powdering. Neither is this all required in the use of this salt for one's own particular, but there is also a more general and an universal use to be made thereof. What day is there in the family, wherein there is no use of common salt? Truth is, there is neither day in the life of a Christian, nor action in that day, wherein this spiritual salt can justly be thought superfluous. Every sacrifice must be salted with salt, it was a rule of the ancient law.

(Samuel Hieron.)

Good it were if masters of families would think themselves bound to carry home some of this salt, and bestow it on those that are of their household charge.

(Samuel Hieron.)

peace: — Our God is the God of Peace. Our Saviour is the Prince of Peace. The gospel which is preached amongst us, is the gospel of peace. The substance of it is glad tidings of peace. Our calling is in peace. They which are the Lord's are called the sons of peace; so we ought all to endeavour to keep "the unity of the spirit in the bond of peace"; and to live in peace. Christians must follow peace with all men; and if it be possible have peace with all men; and therefore among themselves they must seek it, and ensue it much more. I must open this as the former doctrine by distinguishing upon Christ's disciples. Some are preachers of peace, some are professors of peace. Let me show you how this doctrine reacheth unto both.

Their agreement, their peace, their consent, is a great motive to the people to entertain their doctrine. Hereupon was that use of Paul's, to prefix the names of others with his own, as "Paul and our brother Sostenes;" "Paul and our brother Timotheus;" "Paul and all the brethren that are with me;" "Paul and Silvanus and Timotheus." The ease stands in the building of the spiritual body, as it did in the typical body, in fighting the Lord's battle, by those whose office it is to fight the good fight of faith, as in the fighting for Israel against Ammon. The agreement of the builders will advance the building both with speed and beauty; the joint proceeding of the leaders will undoubtedly prevail against the common enemy. Solomon's temple was builded without noise; neither hammer, nor axe, nor any tool of iron was heard in the house while it was in building; a type, I doubt not, of the stillness in respect of freedom from mutual contentions which ought to be amongst pastors. Again, the want of this agreement and peace will be a great prejudice to the growth of the truth. The means used in God's wisdom to hinder Babel's building was a strife of tongues among the builders; so when those which are the builders of the spiritual House of God, the Church, are rent asunder in affection, the work cannot go forward as it should. The shepherds being divided, the sheep must needs be scattered. This to prove that the teachers of peace must have peace one towards another. God hath sent us praedicare, not praeliari, to work and not to wrangle; while we strive the devil works for himself: atheism, popery, do advantage themselves by our dissentions. There must be mutual peace among the professors of peace, the places which I first named in the beginning of the doctrine do enjoin it. This is the mark by which they are known. "By this shall all men know that ye be my disciples, if ye have love one to another." To love one another, and to have peace one towards another, are all one. Be wise and learn how to judge and what to think in this point of ministerial consent and peace, that you may not easily stumble through mistaking. Here, therefore, in order, I pray heartily observe these particulars. First, that consent and agreement of teachers is no certain mark of truth in that wherein they consent; Aaron and all the other Levites consented to the making of the golden calf, four hundred prophets joined together to persuade good success to Ahab, yet that was false which they persuaded. Our Saviour was condemned by a common consent of elders and priests. Secondly, that it is possible for some dissention to fall out sometimes even amongst the best men. A controversy betwixt Peter and Paul, betwixt Peter and the other Apostles and brethren at Jerusalem. The difference between Paul and Barnabas was very eager. Dissentions in Corinth. Great and vehement quarrels betwixt Austen and Hierome, Cyril and , and Theophilact, as histories and their own writings testify. It is so; first, by the cunning of the devil, who, to stop the course of the gospel, laboureth to sow the seeds of dissention. Secondly, by reason of the remainders of corruption which are in all; there is much ignorance and self. love even in the best, and these things cause differences, while men either see not the truth. That among professors and preachers of religion there is, or may be, a three-fold consent. First, in one faith and doctrine; namely, a consent of judgment. Secondly, in affection. Thirdly, in speech; namely, when their teaching and manner of holding and defending of points of doctrines is the same.

(Samuel Hieron.)

"Salt is good, but if the salt have lost its saltness wherewith will ye season it?" In every good thing there is one supreme essential, besides much that is of minor importance. Let that one element be lacking, and all the rest is a mockery. If sugar be not sweet, if fruit have no flavour, if meat be without nutriment, what folly to give it commendation for any other quality! If a man lack manliness, if a woman lack womanliness, if a child lack childlikeness, praise for any other characteristic is little else than censure or a sneer. What is home without affection? What is friendship without mutual confidence? What is character without sincerity? What is salt without saltness? If you are a disciple of Christ the real question is, How much of Christian discipleship is there in you? Everything else — all your popularity, all your supposed usefulness, all your zeal in good works — is something outside of the only that is really worth taking into account in an estimate of your worth as a disciple of Christ.

People
Elias, Elijah, James, Jesus, John, Peter
Places
Caesarea Philippi, Capernaum, Galilee, High Mountain
Topics
Afraid, Awe, Didn't, Exceedingly, Fear, Filled, Greatly, Sore, Terrified, Wist
Outline
1. Jesus is transfigured.
11. He instructs his disciples concerning the coming of Elijah;
14. casts forth a deaf and mute spirit;
30. foretells his death and resurrection;
33. exhorts his disciples to humility;
38. bidding them not to prohibit such as are not against them,
42. nor to give offense to any of the faithful.

Dictionary of Bible Themes
Mark 9:2-7

     2580   Christ, transfiguration

Mark 9:2-8

     4254   mountains

Mark 9:2-13

     5092   Elijah

Mark 9:5-6

     5815   confusion

Library
February 2 Evening
One star differeth from another star in glory.--I COR. 15:41. By the way they had disputed among themselves, who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all.--Be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. Let this mind be in you, which was also in Christ Jesus: who
Anonymous—Daily Light on the Daily Path

Christ's Lament Over Our Faithlessness
'He answereth him and saith, O faithless generation, how long shall I be with you? how long shall I suffer you?'--Mark ix. 19. There is a very evident, and, I think, intentional contrast between the two scenes, of the Transfiguration, and of this healing of the maniac boy. And in nothing is the contrast more marked than in the demeanour of these enfeebled and unbelieving Apostles, as contrasted with the rapture of devotion of the other three, and with the lowly submission and faith of Moses and Elias.
Alexander Maclaren—Expositions of Holy Scripture

The Omnipotence of Faith
Jesus said unto him, If them canst believe, all things are possible to him that believeth.'--Mark ix. 23. The necessity and power of faith is the prominent lesson of this narrative of the healing of a demoniac boy, especially as it is told by the Evangelist Mark, The lesson is enforced by the actions of all the persons in the group, except the central figure, Christ. The disciples could not cast out the demon, and incur Christ's plaintive rebuke, which is quite as much sorrow as blame: 'O faithless
Alexander Maclaren—Expositions of Holy Scripture

Unbelieving Belief
'And straightway the father of the child cried out, and said with tears, Lord, I believe; help Thou mine unbelief.'--Mark ix. 24. We owe to Mark's Gospel the fullest account of the pathetic incident of the healing of the demoniac boy. He alone gives us this part of the conversation between our Lord and the afflicted child's father. The poor man had brought his child to the disciples, and found them unable to do anything with him. A torrent of appeal breaks from his lips as soon as the Lord gives
Alexander Maclaren—Expositions of Holy Scripture

An Unanswered Question
'What was it that ye disputed among yourselves by the way?'--Mark ix. 33. Was it not a strange time to squabble when they had just been told of His death? Note-- I. The variations of feeling common to the disciples and to us all: one moment 'exceeding sorrowful,' the next fighting for precedence. II. Christ's divine insight into His servants' faults. This question was put because He knew what the wrangle had been about. The disputants did not answer, but He knew without an answer, as His immediately
Alexander Maclaren—Expositions of Holy Scripture

Salted with Fire
Every one shall be salted with fire.'--Mark ix. 49. Our Lord has just been uttering some of the most solemn words that ever came from His gracious lips. He has been enjoining the severest self-suppression, extending even to mutilation and excision of the eye, the hand, or the foot, that might cause us to stumble. He has been giving that sharp lesson on the ground of plain common sense and enlightened self-regard. It is better, obviously, to live maimed than to die whole. The man who elects to
Alexander Maclaren—Expositions of Holy Scripture

'Salt in Yourselves'
'Have salt in yourselves, and have peace one with another.'--Mark ix. 50. In the context 'salt' is employed to express the preserving, purifying, divine energy which is otherwise spoken of as 'fire.' The two emblems produce the same result. They both salt--that is, they cleanse and keep. And if in the one we recognise the quick energy of the Divine Spirit as the central idea, no less are we to see the same typified under a slightly different aspect in the other. The fire transforms into its own substance
Alexander Maclaren—Expositions of Holy Scripture

'This is My Beloved Son: Hear Him'
'And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is My beloved Son: hear Him.'--Mark ix. 7. With regard to the first part of these words spoken at the Transfiguration, they open far too large and wonderful a subject for me to do more than just touch with the tip of my finger, as it were, in passing, because the utterance of the divine words, 'This is My beloved Son,' in all the depth of their meaning and loftiness, is laid as the foundation of the two
Alexander Maclaren—Expositions of Holy Scripture

Jesus Only!
'They saw no man any more, save Jesus only with themselves.'--Mark ix. 8. The Transfiguration was the solemn inauguration of Jesus for His sufferings and death. Moses, the founder, and Elijah, the restorer, of the Jewish polity, the great Lawgiver and the great Prophet, were present. The former had died and been mysteriously buried, the latter had been translated without 'seeing death.' So both are visitors from the unseen world, appearing to own that Jesus is the Lord of that dim land, and that
Alexander Maclaren—Expositions of Holy Scripture

The Transfiguration
'And after six days Jesus taketh with Him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and He was transfigured before them. 3. And His raimemt became shining, exceeding white as snow; so as no fuller on earth can white them. 4. And there appeared unto them Elias with Moses: and they were talking with Jesus. 5. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for Thee, and one for Moses,
Alexander Maclaren—Expositions of Holy Scripture

Receiving and Forbidding
'And He came to Capernaum: and being in the house He asked them, What was it that ye disputed among yourselves by the way? 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest. 35. And He sat down, and called the Twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. 36. And He took a child, and set him in the midst of them: and when He had taken him in His arms, He said unto them, 37.
Alexander Maclaren—Expositions of Holy Scripture

July the Ninth Scholars in Christ's School
"He taught His disciples." --MARK ix. 30-37. And my Lord will teach me. He will lead me into "the deep things" of God. There is only one school for this sort of learning, and an old saint called it the Academy of Love, and it meets in Gethsemane and Calvary, and the Lord Himself is the teacher, and there is room in the school for thee and me. But the disciples were not in the mood for learning. They were not ambitious for heavenly knowledge, but for carnal prizes, not for wisdom, but for place.
John Henry Jowett—My Daily Meditation for the Circling Year

The Lenten Fast.
"This kind can come forth by nothing, but by prayer."--ST. MARK ix. 29. You remember the narrative from which I have taken this verse. Jesus, as we read, had just come down from the Mount of Transfiguration, and when He was come to the multitude, a certain man besought him saying, "Have mercy on my son, for he is lunatic and sore vexed, and I brought him to Thy disciples, but they could not cure him." Then Jesus rebuked the devil, and the child was cured from that hour. Thereupon His disciples
John Percival—Sermons at Rugby

The Child in the Midst.
"And He took a child and set Him in the midst of them: and when He had taken him in His arms, He said unto them, Whosoever shall receive one of such children in My name, receiveth Me: and whosoever shall receive Me, receiveth not Me, but Him that sent Me."--ST. MARK ix. 36, 37. It is one of the characteristics of our time, one of its most hopeful and most encouraging signs, that men are awaking to higher and purer conceptions of the Christian life and what it is that constitutes such a life. We
John Percival—Sermons at Rugby

Of Hell
"Where their worm dieth not, and the fire is not quenched." Mark 9:48. 1. Every truth which is revealed in the oracles of God is undoubtedly of great importance. Yet it may be allowed that some of those which are revealed therein are of greater importance than others, as being more immediately conducive to the grand end of all, the eternal salvation of men. And we may judge of their importance even from this circumstance, -- that they are not mentioned once only in the sacred writings, but are repeated
John Wesley—Sermons on Several Occasions

A Caution against Bigotry
"And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not." Mark 9:38, 39. 1. In the preceding verses we read, that after the Twelve had been disputing "which of them should be the greatest," Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, "Whosoever shall receive one of these little children in My name, receiveth
John Wesley—Sermons on Several Occasions

Faith's Dawn and Its Clouds
In the text there are three things very clearly. Here is true faith; here is grievous unbelief; here is a battle between the two. I. Very clearly in the text there is TRUE FAITH. "Lord, I believe," says the anxious father. When our Lord tells him that, if he can believe, all things are possible to him, he makes no demur, asks for no pause, wishes to hear no more evidence, but cries at once, "Lord, I believe." Now, observe we have called this faith true faith, and we will prove it to have been so.
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

The Child in the Midst.
And he came to Capernaum: and, being in the house, he asked them, What was it that ye disputed among yourselves by the way? But they held their peace: for by the way they had disputed among themselves who should be the greatest. And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all. And he took a child, and set him in the midst of them: and when he had taken him in his arms, he said unto them, Whosoever shall
George MacDonald—Unspoken Sermons

Absolute Surrender
"And Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad, Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine and all that
Andrew Murray—Absolute Surrender

Thoughts Upon Striving to Enter at the Strait Gate.
AS certainly as we are here now, it is not long but we shall all be in another World, either in a World of Happiness, or else in a World of Misery, or if you will, either in Heaven or in Hell. For these are the two only places which all Mankind from the beginning of the World to the end of it, must live in for evermore, some in the one, some in the other, according to their carriage and behaviour here; and therefore it is worth the while to take a view and prospect now and then of both these places,
William Beveridge—Private Thoughts Upon a Christian Life

The Three Tabernacles
And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias. MARK ix. 5. Caught up in glory and in rapture, the Apostle seems to have forgotten the world from which he had ascended, and to which he still belonged, and to have craved permanent shelter and extatic communion within the mystic splendors that brightened the Mount of Transfiguration. But it was true, not only as to the confusion of his
E. H. Chapin—The Crown of Thorns

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