The Gospel of Mark 9:1-32 - The Son of Man and Mount Hermon
Jesus hints at the coming resurrection by explaining that some of His disciples won’t die before they see the Kingdom of God coming with power. Jesus is then transfigured on Mount Hermon, the very place (according to the book of Enoch) of the rebellion of the elohim that rejected God! Coming down from that the Disciples were unable to cast out a demon out of a boy. Jesus casts the demon out and then explains that some of that kind can only be cast out through prayer. Jesus ends the moment by explaining that He had to die and resurrect. Even though He is the Son of Man, and will have an eternal kingdom, He must die first.
Discussion:
“And he said to them, “Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”
Mark 9:1 ESV
Some will not taste death…
Jesus promises that some of the Disciples will not die until they “see the kingdom of God after it has come with power.” What does this mean exactly? It seems from this saying and that of John 21:22–23 that some Disciples thought that John wouldn’t die. However, that is not what Jesus was saying here. The placement of the Transfiguration next to this verse indicates that it is a foreshadow of what Jesus was speaking of, with the full realization of it at His resurrection (Marcus 2009, 622). Although we know that Jesus was crowned King at the cross, it was after His resurrection that He fully entered into this power and authority (the transfer of authority from the rebellious elohim to Himself (see also Daniel 7:13-14, Deuteronomy 32, Psalm 82).
“that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. And he put all things under his feet and gave him as head over all things to the church,”
Ephesians 1:20–22 (ESV)
Why did Jesus say “some” and not all? Simply because Judas did not live to see the resurrection, for he had killed himself (Matthew 27:3–10). We can think of the transfiguration as a revelation or prophecy of what was to come in the resurrection.
“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,”
Mark 9:2 (ESV)
After six days
Although the term after six days is informative, that is, it tells us when the issue occurred, it also is a probable reference to Moses (Strauss 2014, 382 and Turner and Bock 2005, 474).
“Then Moses went up on the mountain, and the cloud covered the mountain. The glory of the LORD dwelt on Mount Sinai, and the cloud covered it six days. And on the seventh day he called to Moses out of the midst of the cloud.”
Exodus 24:15–16 (ESV)
This is important because this story will bring Moses up again. However, the meaning here is clear, Jesus is the prophet like Moses (Deuteronomy 18:15). However, there is much more that is coming on the subject of Moses.
A High Mountain
There have been four possible suggestions for the mountain that the Transfiguration took place on – the Mount of Olives, Mount Tabor, Mount Meron, and Mount Hermon (Foreman 2016, 298). When we look at the mountains, the weakest suggestion seems to be the Mount of Olives, for it was too far away (120 miles), and it would not really be considered a very high mountain (Foreman 2016, 300). Mount Tabor was too far out of the way and also had a city on top. Furthermore the region was more heavily populated, which would make it a strange place to go to be alone (Foreman 2016, 302-303). Mount Meron has been suggested, however, it was in Galilee and the transfiguration seems to have not occurred in Galilee (Foreman 2016, 303). Mount Hermon seems to be the best location, although there are possible issues with it as well. Mount Hermon is near Caesarea Philippi which is where the preceding pericope took place, it is a very high mountain, and interestingly enough, is also the place that the book of Enoch places the rebellion of the elohim at when they descended upon the mountain. Thus, it seems likely that Mount Hermon is the location of the transfiguration (Foreman 2016, 304-306). Please see the note in the previous blog post on Caesarea Philippi.
It is also interesting that there is also an inscription at one of the temples that references the people swearing an oath to the greatest and holy god (see 1 Enoch 6:4–6) (Röllig 1999, 412). It seems clear then that not only was Mount Hermon the location of the transfiguration, but it was also the chosen location for strategic purposes. If this mountain was the mountain that represented the rebellion, it is very meaningful that Jesus chose this location to reveal Himself in all His glory and power!
Transfigured
After ascending the mountain Jesus was transformed before the three disciples. The transformation on the mountain immediately speaks to us on several levels. One, it reminds us of the face of Moses which shone with the glory of God after He had been on the Mountain of God (Le Peau 2017, 157). It would also remind us of the words of Daniel when he spoke of those who are resurrected (Turner and Bock 2005, 474).
“And many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And those who are wise shall shine like the brightness of the sky above; and those who turn many to righteousness, like the stars forever and ever.”
Daniel 12:2–3 (ESV)
Not only would we think of Moses, but we would think specifically of mount Sinai when he received the Torah (Witherington III 2001, 262). We keep seeing a reference to Moses and there is a reason for that, Jesus was the prophet like Moses, one who came to speak the words of the Father to us! It was Him whom we were to hear and obey.
It is interesting, because not only did He change, but His clothes also changed.
“and his clothes became radiant, intensely white, as no one on earth could bleach them.”
Mark 9:3 (ESV)
White clothes
The reference to white clothes is often a reference to God and marks Him out as Divine (Le Peau 2017, 157) or a heavenly being (France 2002, 351) (obviously we know that He is Yahweh as Man). What fascinates me is that it appears that Jesus went from a “normal” man to showing His divinity in such a way that it even seems to have transformed His clothing. I have read another book (The Image of God in the Garden of Eden by Catherine L. McDowell) that even suggested that the white clothing (of Adam and Eve, but it can apply to Jesus here in my opinion) was clothing of glory! If this is true, then it was not His clothing that was transformed but He had so much glory that it shone like a white robe all around Him! Yet, transformed He did not stand alone, for immediately Elijah and Moses appeared next to Him.
“And there appeared to them Elijah with Moses, and they were talking with Jesus.”
Mark 9:4 (ESV)
Elijah and Moses
Moses and Elijah were both prophets, interestingly they both went up on Mount Sinai to meet with God (Exodus 19:1 and 1 Kings 19:8-18) (Foreman 2016, 306–307). It is no coincidence that Moses and Elijah both spoke to Yahweh on the mountain and now they appear speaking to Jesus on this mountain. This is clearly a reference to Him being Yahweh. Peter got excited by this event (as would anyone) and suggested that they make three tents, one for Jesus, Moses and Elijah.
“And Peter said to Jesus, “Rabbi, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah.” For he did not know what to say, for they were terrified.”
Mark 9:5–6 (ESV)
Three tents
This is an interesting suggestion! Why would Peter suggest three tents? This could be a reference to the tent of Moses, or more likely, to the feast of Tabernacles which Jews often associated with the Israel’s deliverance (Evans 2001, 37). However, the kingdom was coming but not in full yet, for Jesus must first suffer, die, and resurrect before the glory of the Kingdom (Lane 1974, 319). However, this does remind us of the words of John.
“And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.”
John 1:14 (ESV)
The Greek word translated as “dwelt” in the Old Testament Septuagint was also used to describe pitching a tent. Thus, some translations say He “tabernacled among us.”
“And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.”
Mark 9:7 (ESV)
A cloud overshadowed them
Here we see another reminder of Moses and Mount Sinai, specifically, the cloud that would travel with them and the cloud that covered the mountain when Moses went up (Marcus 2009, 634). When it says the cloud “overshadowed them,” it mirrors Exodus 40:34-35, implying that Jesus is the Tabernacle of God (Marcus 2009, 634)!
Beloved Son
David means “beloved one” (Brown, Driver, and Briggs 1977, 187-188). Thus, when the Father declares that Jesus is His beloved Son, I believe He is speaking of more than the familial connection, but also declaring that Jesus is the “Son of David.” The Son of David was the term of the coming Messiah, the King of Israel. This pronouncement set Him apart for all time, for He is the Messiah, the King of Israel, the Son of David.
“And suddenly, looking around, they no longer saw anyone with them but Jesus only. 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. So they kept the matter to themselves, questioning what this rising from the dead might mean. And they asked him, “Why do the scribes say that first Elijah must come?” 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? But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.””
Mark 9:8–13 (ESV)
Elijah will come, Elijah has come
I previously believed that this verse was saying that Elijah had come as John the Baptist but also would come again, as one of the two witnesses. This may be true, but I think I was wrong about what Jesus was saying. I believe He is agreeing with what the scribes say, that Elijah had to come before the Messiah (Evans 2001, 44). Jesus goes on to explain that John the Baptist was Elijah and makes a reference to his imprisonment and death. The Disciples’ question then is good, for in understanding that John was Elijah they also understand that Jesus is the Messiah. Once again though He speaks of suffering and they seem to not understand.
Jesus then came down the mountain, perhaps into Caesarea Philippi and found the remaining disciples, a crowd, and scribes who were arguing with the disciples.
“And when they came to the disciples, they saw a great crowd around them, and scribes arguing with them. And immediately all the crowd, when they saw him, were greatly amazed and ran up to him and greeted him. And he asked them, “What are you arguing about with them?” And someone from the crowd answered him, “Teacher, I brought my son to you, for he has a spirit that makes him mute. 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.” 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.”
Mark 9:14–19 (ESV)
Faithless generation… how long shall I bear with you?
There is much debate about this verse and who the subject of the statement “oh faithless generation” is (Stein 2008, 433). I think it is likely that He is either referring to everyone present, since the context of the story is that the Disciples could not cast out the demon, or to everyone except for the Disciples.
Mark says “faithless generation” but Matthew adds another word, “twisted.” It is important to note that what follows is just my opinion, as I have worked to understand the meaning in these verses.
“And Jesus answered, “O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.”
Matthew 17:17 (ESV)
The Greek word for twisted is also used in Deuteronomy with the word for generation.
“They have dealt corruptly with him; they are no longer his children because they are blemished; they are a crooked and twisted generation.”
Deuteronomy 32:5 (ESV)
It seems likely then that Matthew’s focus is on those who do not believe AND those who have been disinherited by God “no longer His children,” but Mark’s focus is on those who do not believe, everyone present. Is Jesus referring to those who do not believe, or to those who have been disinherited? Yes. Matthew focus on those who are removed from the family, the result of unbelief, while Mark focuses on unbelief only. Thus, it seems that Mark’s use of this phrase is directed at everyone present. Mark would not be referring to Deuteronomy 32:5 while Matthew would be. However, shockingly, most likely BOTH are referring to the Disciples. The statement then was meant as a warning, and not as a judgement.
The truth of both is very clear. When we do not believe, when we lack faith, we join the ranks of those who do not believe. Yet we are not immediately lost, we are not disinherited. God warns us and offers us many chances to return, being long suffering. If we continue in this unbelief and reject God we run the risk of eventually being disinherited.
It might be easy then to judge the disciples. However, we must be careful not to judge too harshly here. Even though they were unable to cast out this particular demon, they had previously had great success casting out demons (Mark 6:13). Most Christians go their whole lives never casting out a single one! So when we see this failure, let us keep in mind that it was a failure among other successes.
This should also offer us some encouragement. As servants of God we aren’t expected to always be successful. We will fail. Yet in our failure we must turn to Jesus and look to Him as the source. Sometimes there will be battles that we won’t win, and that’s ok, because we have Jesus, who has the victory!
Jesus of course didn’t stop at the unbelief, He acted to heal the boy and cast out the demon.
“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. And Jesus asked his father, “How long has this been happening to him?” And he said, “From childhood. 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.” And Jesus said to him, “ ‘If you can’! All things are possible for one who believes.” Immediately the father of the child cried out and said, “I believe; help my unbelief!”
Mark 9:20–24 (ESV)
I believe, help my unbelief
This verse really speaks to me, “I believe, help my unbelief.” So many times I find myself in a similar situation. I’m struggling to believe, I do believe, yet I need to believe more. The father did have some belief, that is why He came to Jesus’ disciples to begin with. Yet he was struggling. But Jesus didn’t stop with the struggle, He didn’t walk away, He didn’t give up. He called him to believe. The man is struggling, feeling anxious, wanting his son to be healed, yet he has just seen the disciples fail (Lane 1974, 334). Jesus both met the man where He was and also at the same time called him to come to a better place. He met him at his place of unbelief yet called him to believe.
This should give us hope! Jesus does not leave us alone to struggle. He enters into our struggle, He comes to us when we are low. Yet He does not leave us there, He does not accept failure. He calls us to do better, to have faith, to believe in Him.
Seeing the man’s faith, Jesus stepped in and cast the demon out.
“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.” 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.” But Jesus took him by the hand and lifted him up, and he arose.”
Mark 9:25–27 (ESV)
The boy was like a corpse
After the demon was cast out by Jesus the boy was shaken and then he looked like he had died. Was this some kind of demon induced seizure, or was it like a last attack, the demon knowing that he had lost sought to inflict harm to the last? Either way the boys state probably reflects the demons desire, he wants to kill the boy. However, Jesus has fully evicted him, he has to leave and never come back.
Seeing this, the Disciples were left with a question, why had they failed.
“And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?” And he said to them, “This kind cannot be driven out by anything but prayer.”
Mark 9:28–29 (ESV)
This kind only comes out through prayer
It seems that Jesus distinguishes this demon from the past demons that were cast out. He refers to this demon as being a different “kind” (Evans 2001, 53). Is this a rank of demon, it’s power, or perhaps to the severity of the problems it is causing. Since the context is exorcism, we can probably rule out the last. Although it is not clear if Jesus is referring to the demons rank or power, it really doesn’t matter. There are some demons that the Disciples couldn’t cast out with a word, that would instead require prayer.
This brings up another question, does Jesus mean that you must be prayed up before dealing with it, or that they would have had to spend many days in prayer to exercise it? We do not know. We only know that prayer is required to remove a demon of this power or rank.
It is my understanding that exorcists today spend a lot of time in prayer, so it appears that the warning was listened to by later generations of Christians.
After healing the boy Jesus immediately left, perhaps to avoid crowds.
“They went on from there and passed through Galilee. And he did not want anyone to know, for he was teaching his disciples, saying to them, “The Son of Man is going to be delivered into the hands of men, and they will kill him. And when he is killed, after three days he will rise.” But they did not understand the saying, and were afraid to ask him.”
Mark 9:30–32 (ESV)
Son of Man must be killed
Jesus ends this moment of power and victory with another warning of His coming death. Here we see what seems to be a contradiction to Jews of that time. Remember the Son of Man is a reference to the divine being in Daniel 7:13-14 that would receive an eternal kingdom, yet here Jesus is explaining that He was going to die. This must have been very confusing to them. The meaning was understood later, after His resurrection. Jesus, as the Son of Man, would overcome through death and resurrection. Death failed to stop Him, and so did those who sought to overthrow Him. Yes Jesus would die, but He would not fail, He would reign as the eternal King!
Life Application and Questions to Consider
Some demons are only able to be cast out with prayer. But there are also issues that we face in life that perhaps require prayer before we can overcome.
Are there areas in your life that you need to pray about before seeking to overcome?
How does this apply to our lives today? First, we must remember that the victory of God may not look like victory at the time. Jesus had to die before He could reign as King! We too may have to suffer failure or pain in life before we find the final victory in our resurrection. Yet we should not be discouraged!
Are there times when you forget to focus on the greatness of the promise of our resurrection and instead focus on difficult circumstances?
Connections
Matthew 16:28–17:23
Luke 9:27–45
Outline
Some will not see death until they have seen the Kingdom of God come with power.
Jesus is transfigured on Mount Hermon.
The Disciples are unable to cast out a demon but Jesus casts it out.
The Son of Man will die and rise again.
References-
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 622.
Mark L. Strauss, Mark, ed. Clinton E. Arnold, Zondervan Exegetical Commentary on the New Testament (Grand Rapids, MI: Zondervan, 2014), 382.
David Turner and Darrell L. Bock, Cornerstone Biblical Commentary, Vol 11: Matthew and Mark (Carol Stream, IL: Tyndale House Publishers, 2005), 474.
Benjamin A. Foreman, “The Geographical Significance of the Transfiguration,” in Lexham Geographic Commentary on the Gospels, ed. Barry J. Beitzel and Kristopher A. Lyle, Lexham Geographic Commentary (Bellingham, WA: Lexham Press, 2016), 298.
ibid, 300.
Ibid, 302–303.
Ibid, 303.
“If Jesus was transfigured in Galilee (at either Mount Meron or Mount Tabor), then why does Mark write that they passed through Galilee only at this point in his narrative? Mark 9:30a makes much more sense before Mark 9:2 if they had crossed over into Galilee six days earlier, as would be the case with a setting at either Mount Meron or Mount Tabor.”
ibid, 304–306.
“In Hellenistic-Roman times Hermon belonged to the kingdom of the Ituraeans. The ruins of various little temples of Hellenistic type may point to places where Ituraean cults were performed. At the top of the mountain at Qasr ʿAntar a sanctuary with an oval temenos has been identified (C. WARREN, PEFQS 1 [1869/1870] 210–215) and an inscription is dedicated tou theou megistou k(ai) hagiou, “to the greatest and holy god”. He is adored by people who swore in his name. This brings to mind the tale in 1 Enoch 6:4–6 about the 200 →angels who met on the top of Hermon, swearing an oath there before they came down to impregnate human wives. Another inscription from Qalʿat Gandal, dated 282 CE, mentions a priest of “Zeus megistos”, the Greek designation of the Baal Hermon. At the foot of the mountain another sanctuary has been identified with the cult of Leukothea, probably a local representation of →Astarte (OGIS 611). Not far from there a little sanctuary has been found at Senaim with an altar showing the relief of →Helios, so this sun-god may also have been venerated at Hermon. Bearing this in mind it is not surprising to hear that Eusebius in his Onomasticon (ed. Klostermann, Vol.III/1 [1904] 20) sub Aermon testifies that Hermon was still venerated as a holy mountain in his days.”
W. Röllig, “Hermon,” in Dictionary of Deities and Demons in the Bible, ed. Karel van der Toorn, Bob Becking, and Pieter W. van der Horst (Leiden; Boston; Köln; Grand Rapids, MI; Cambridge: Brill; Eerdmans, 1999), 412.
Andrew T. Le Peau, Mark through Old Testament Eyes: A Background and Application Commentary, ed. Andrew T. Le Peau, Through Old Testament Eyes: New Testament Commentaries (Grand Rapids, MI: Kregel Academic, 2017), 157.
David Turner and Darrell L. Bock, Cornerstone Biblical Commentary, Vol 11: Matthew and Mark (Carol Stream, IL: Tyndale House Publishers, 2005), 474.
Ben Witherington III, The Gospel of Mark: A Socio-Rhetorical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2001), 262.
“His clothes became dazzling white. The Old Testament uses the image of splendid clothing to describe the majesty of God (Job 40:9–10; Ps 45:3; 93:1; 104:1–2). Extremely white clothing is associated with God (Da 7:9). God appears in judgment as one adorned in clothing that has been laundered to be as white as possible (Mal 3:2).”
Andrew T. Le Peau, Mark through Old Testament Eyes: A Background and Application Commentary, ed. Andrew T. Le Peau, Through Old Testament Eyes: New Testament Commentaries (Grand Rapids, MI: Kregel Academic, 2017), 157.
“Shining white clothing is a feature of accounts of the appearance of heavenly beings, not only in the resurrection narratives (16:5; Mt. 28:3; Lk. 24:4; Jn. 20:12; cf. Acts 1:10) but also in Dn. 7:9 and in other apocalyptic texts (1 Enoch 14:20; 2 Enoch 22:8–9; 3 Enoch 12:1; Test. Job 46:7–9); cf. Ps. 104:1–2, where God wears light like a garment. στίλβω is used especially of the glittering of brightly polished metal or the shining of stars.”
R. T. France, The Gospel of Mark: A Commentary on the Greek Text, New International Greek Testament Commentary (Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002), 351.
Benjamin A. Foreman, “The Geographical Significance of the Transfiguration,” in Lexham Geographic Commentary on the Gospels, ed. Barry J. Beitzel and Kristopher A. Lyle, Lexham Geographic Commentary (Bellingham, WA: Lexham Press, 2016), 306–307.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 37.
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 319.
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 634.
Ibid
Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 187–188.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 44.
Robert H. Stein, Mark, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 433.
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 334.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 53.
