Year 2, Week 34, Day 1 Bible Reading Observations

Year 2, Week 34, Day 1

I have a brief observation for today’s reading of Matthew 17; Mark 9.

Today’s reading involves readings from two Gospel accounts that have some parallel to each other. Matthew 17 and Mark 9 each start with an account of Jesus’ transfiguration: “And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light” (Matthew 17:1-2; see also Mark 9:2). The encounter with the transfigured glory of Jesus, which recalls Jesus' glory before he came to earth as a human and previews His coming exaltation, was experienced by only Peter, James, and John. In fact, the three disciples were not to immediately report to anyone what they experienced: “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” (Mark 9:9; see also Matthew 17:9). The remainder of most of the rest of the two chapters from today’s reading share common episodes, but they do have distinctive features as well, such as Mark’s record of the discussion among the disciples concerning the greatest, and Matthew’s record of miraculous payment of the Temple tax. However, both accounts note the demon possessed boy whom the disciples could not cast the demon out of. The two Gospel accounts provide slightly different, but not contradictory conclusions, as to how Jesus explained to them why they could not remove the demon from the boy. Matthew reports: “Because of your little faith. For truly, I say to you, if you have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move, and nothing will be impossible for you” (Matthew 17:20-21). Mark reports: “This kind cannot be driven out by anything but prayer” (Mark 9:29).

One of the things that struck me from today’s reading was the point of Jesus’ transfiguration before Peter, James, and John: “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; see also Matthew 16:28). Both before and after this transfiguration, Jesus announces His imminent death: “From that time Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and on the third day be raised” (Matthew 16:22; see also Mark 8:31); and: “As they were gathering in Galilee, Jesus said to them, “The Son of Man is about to be delivered into the hands of men, and they will kill him, and he will be raised on the third day” (Matthew 17:22-23; see also Mark 9:31). So, Jesus’ transfiguration is placed between the ominous statement of His suffering and death. This significance of the transfiguration seems to relate to the fact that while Jesus will face death, He and His Kingdom will also be seen as glorious. Death would not set aside the glorious Kingdom of Jesus; but His death would, in fact, play a crucial role in the certainty of a glorious display. The suffering Messiah and the glorious Messiah are one and the same.

The transfiguration is fairly straightforward: Jesus’ closest disciples experience a quick look at Jesus’ past, reincarnate glory; but also a glimpse of Jesus’ coming glory. Perhaps this transfiguration is not only a strengthening experience for the three disciples; perhaps it is also a strengthening experience that the Father provided to His Son: “He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him” (Matthew 17:5). The Father’s Words reflect back on Moses’ promise of a greater prophet: “The LORD your God will raise up for you a prophet like me from among you, from your brothers—it is to him you shall listen” (Deuteronomy 18:15). What the disciples were to take away from this experience was that the imminent death of Jesus would not thwart His glorious reality; and what Jesus was to take away from this experience was that His own death would not foil His glorious certainty. Jesus’ sufferings would not be an interruption to His glory, but the path through which He would more fully display His glory. With the transfiguration just witnessed, both Jesus and His disciples would be better prepared to face what was next: “So also the Son of Man will certainly suffer at their hands” (Matthew 17:12b).

For the disciples, Jesus’ transfiguration, at least at the moment that was occurring, was a confusing and even frightening experience. Seeing Jesus as well as Moses and Elijah, Peter is stunned and confused: “And Peter said to Jesus, “Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah” (Matthew 17:4). With a bright cloud reminiscent of the manifest presence of the LORD’s glory from the Book of Exodus, the Father’s voice brings clarity even as Jesus will soon be standing alone without Moses and Elijah. But all of this terrifies Peter, James, and John to the point that they drop to the ground: “When the disciples heard this, they fell on their faces and were terrified” (Matthew 17:6). Jesus stabilized the situation: “But Jesus came and touched them, saying, “Rise, and have no fear” (Matthew 17:7). Peter would later look back on his experience and write: “For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain” (2 Peter 1:17-18).

What struck you in today’s reading? What questions were prompted from today’s reading?

Pastor Joe