Mark 9
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Nirendra Nath Chakrabarti, “Christ of Calcutta,” Divine Inspiration, p. 163
John Dominic Crossan, The Historical Jesus, p. 389
The Historical Jesus
It was not salvific miracle but exemplary death that counted. Mark had therefore to negate completely both the visible resurrection and the subsequent Roman confession from the cross gospel. He did it by retrojecting both back into preceding sections of his Gospel. Jesus’ resurrection-ascension accompanied by two heavenly beings was rewritten as his transfiguration accompanied by Elijah and Moses in Mark 9:2-8.
Miguel de Unamuna, “Cloud – Music,” Divine Inspiration, p. 158
Madeleine L’Engle, The Irrational Season, p. 189-197
The Irrational Season
Suddenly they saw him the way he was
the way he really was all the time
although they had never seen it before
the glory which blinds the everyday eye
and so becomes invisible. This is how
he was radiantly brilliant, carrying joy
like a flaming sun in his hands.
…
We all know that if we really see him we die.
But isn’t that what is required of us?
Then perhaps we will see each other. (p. 194)
Brendan Freeman, The Beatitudes in Modern Life, p. 129
Thomas R. Haney, Today’s Spirituality, p. 56
Mary Oliver, “December,” White Pine, p. 51
“December”
Jaroslav Pelikan, The Illustrated Jesus through the Centuries, p. 68-69
Pattiann Rogers, “Creating Transfiguration,” Song of the World Becoming, p. 414 f.
Edward Schillebeeckx, “The Transfiguration of the Suffering Son of God,” God Among Us, p. 78-82
Pierre Teilhard de Chardin, Hymn of the Universe, p. 44
Hymn of the Universe
I notice I have forgotten to tell you about Christ’s garments. They had that luminosity we read of in the account of the Transfiguration; but what struck me most of all was the fact that no weaver’s hand had fashioned them—unless the hands of angels are those of Nature. No coarsely spun threads composed their weft; rather it was matter, a bloom of matter, which had spontaneously woven a marvelous stuff out of the inmost depths of its substance; and it seemed as though I could see the stitches running on and on indefinitely and harmoniously blending together into a natural design which profoundly affected them in their own nature.
Samuel Terrien, “Transfiguration,” The Elusive Presence, p. 422-428
“Transfiguration”
Mark placed the scene of the transfiguration of Jesus at the center of his “gospel” … for it represented a turning point in Jesus’ attitude toward himself. … In spite of its setting, the narrative does not suggest any heavenly confirmation of the messianic mission of Jesus. On the contrary, the three phases of movements of the scene are rooted in the early Hebraic understanding. of divine presence, in contrast to later expectation of a political Messiah. (p. 422)
The linking of Moses and Elijah in the oracle of the prophet Malachi (4:4-5 …) prepared the advent, not of the Messiah, but of Yahweh himself at the end of time. The peculiarity of the phrase “Elijah and Moses” (Mark 9:4) probably indicates a reminiscence of the two theophanies which bound these two men of the Hebraic faith on the same mountain. Moses was denied the vision of glory (Exod. 33:17 ff.), and Elijah was denied a display of thaumaturgical power in nature (1Kings 19:9 ff.). Both of them learned, however, the theology of the name, by which the ear triumphs over the eye when man obeys the voice of a command. Had the original story of the transfiguration a similar purpose? This conjecture is probable, for it is precisely the way of death on the cross that is introduced by the scene. (p. 424 f.)
[vs. 7] The proclamation of divine sonhood … connotes the uniqueness of the bond between God and Jesus on the one hand, and the pathos of divine fatherhood on the other. The Greek word agapêtos, “beloved,” is used in the Septuagint to translate the Hebrew yahidh, “one and only,” As in the legend of Abraham, it carried with it the echoes of the heart of a father, torn by the gift of his only-begotten (monogenes) son for the sake of mankind. It answered the consciousness of Jesus himself, who referred to God as “my Father.” (p. 426)
Franz Werfel, “Jesus and the Carrion Path,” Divine Inspiration, p. 160
Walter Wink, Interpretation (January 1982), p. 63-67
Interpretation
Is it historical? did it happen just this way or, as Schweitszer thought, before Peter’s confession? Were the disciples blinded by morning sun or dazzling snow as Jesus spoke with two men in white mantles, whom Peter mistook as Moses and Elijah (how would he have recognized them anyway?), just before a cloud moved in and sheltered them from view (Paulus)? Or did Jesus himself have a mystical experience or vision which the others later were made party to? did they actually see his aura and receive an audition as a group? Or was this the occasion when Jesus described his experience at the baptism, and they experienced this telling as the Word, the Logos Incarnate, because he carried such transcendent value for them? Perhaps then the experience of the numinous was not objective, but subjective, the stirring up within them of the archetype of the Self which Jesus carried for them, so that their eyes made him out to be transfigured (Elizabeth Boyden Howes). Or was the whole thing someone’s dream?
Or did the church create the story, drawing lavishly on Exodus 24 and 34, the baptism story, and later christological beliefs? Could it have been a resurrection narrative projected back into the ministry? Or a poetic-didactic doublet of Peter’s confession, seen, as it were, through a vision? Was there a historical core that was later elaborated by the church? Is it perhaps a symbolic narrative whose historicity lies, not in the events depicted, but in the archetypal transformations which actually took place in the psyches of the early Christians? (p. 63 f.)
What does it matter if we believe in him, if we are not transfigured by the vision ourselves? What sense is there in knowing him to be the one in whom the Kingdom draws near in the healing of the sick, the casting out of demons, the preaching of good news to the poor, if we ourselves do not participate in the same events of liberation and release? What is the point of proclaiming him the incarnate Son of God if we ourselves fail to incarnate the self-same power which he revealed and made available through God’s Spirit to us all? (p. 66)
Imaging the Word, Vol. 1, p. 140-143, Vol. 3, p. 148
2-5 H. E. Fosdick, The Meaning of Prayer, p. 93 f.
2-4 Malcolm Muggeridge, Jesus: The Man who Lives, p. 76
1 And he said to them, “Truly, I say to you, there are some standing here who will not taste death before they see that the kingdom of God has come with power.” 2 And after six days Jesus took with him Peter and James and John, and led them up a high mountain apart by themselves; and he was transfigured before them, 3 and his garments became glistening, intensely white, as no fuller on earth could bleach them. 4 And there appeared to them Elijah with Moses; and they were talking to Jesus. 5 And Peter said to Jesus, “Master, it is well that we are here; let us make three booths, one for you and one for Moses and one for Elijah.” 6 For he did not know what to say, for they were exceedingly afraid. 7 And a cloud overshadowed them, and a voice came out of the cloud, “This is my beloved Son; listen to him.” 8 And suddenly looking around they no longer saw any one with them but Jesus only.
9:1 και ελεγεν αυτοις αμην λεγω υμιν οτι εισιν τινες των ωδε εστηκοτων οιτινες ου μη γευσωνται θανατου εως αν ιδωσιν την βασιλειαν του θεου εληλυθυιαν εν δυναμει 9:2 και μεθ ημερας εξ παραλαμβανει ο ιησους τον πετρον και τον ιακωβον και [τον] ιωαννην και αναφερει αυτους εις ορος υψηλον κατ ιδιαν μονους και μετεμορφωθη εμπροσθεν αυτων 9:3 και τα ιματια αυτου εγενοντο στιλβοντα λευκα λιαν ως χιων οια γναφευς επι της γης ου δυναται λευκαναι 9:4 και ωφθη αυτοις ηλιας συν μωσει και ησαν συλλαλουντες τω ιησου 9:5 και αποκριθεις ο πετρος λεγει τω ιησου ραββι καλον εστιν ημας ωδε ειναι και ποιησωμεν σκηνας τρεις σοι μιαν και μωσει μιαν και ηλια μιαν 9:6 ου γαρ ηδει τι λαλησει ησαν γαρ εκφοβοι 9:7 και εγενετο νεφελη επισκιαζουσα αυτοις και ηλθεν φωνη εκ της νεφελης ουτος εστιν ο υιος μου ο αγαπητος αυτου ακουετε 9:8 και εξαπινα περιβλεψαμενοι ουκετι ουδενα ειδον αλλα τον ιησουν μονον μεθ εαυτων
9-10 John Dominic Crossan, The Historical Jesus, p. 396
9 Friedrich Nietzsche, quoted by Loren Eiseley in The Man Who Saw Through Time, p. 63
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of man should have risen from the dead. 10 So they kept the matter to themselves, questioning what the rising from the dead meant. 11 And they asked him, “Why do the scribes say that first Elijah must come?” 12 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? 13 But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”
9:9 καταβαινοντων δε αυτων απο του ορους διεστειλατο αυτοις ινα μηδενι διηγησωνται α ειδον ει μη οταν ο υιος του ανθρωπου εκ νεκρων αναστη 9:10 και τον λογον εκρατησαν προς εαυτους συζητουντες τι εστιν το εκ νεκρων αναστηναι 9:11 και επηρωτων αυτον λεγοντες οτι λεγουσιν οι γραμματεις οτι ηλιαν δει ελθειν πρωτον 9:12 ο δε αποκριθεις ειπεν αυτοις ηλιας μεν ελθων πρωτον αποκαθιστα παντα και πως γεγραπται επι τον υιον του ανθρωπου ινα πολλα παθη και εξουδενωθη 9:13 αλλα λεγω υμιν οτι και ηλιας εληλυθεν και εποιησαν αυτω οσα ηθελησαν καθως γεγραπται επ αυτον
Frederick Buechner, “The Power of God and the Power of Man,” The Magnificent Defeat, p. 27-35
Mary Gordon, Incarnation, p. 16
24 John Donne, “In the Shadow of Thy Wings,” Classics of Western Spirituality, p. 180 f.
29 John Koenig, Rediscovering New Testament Prayer, p. 19
14 And when they came to the disciples, they saw a great crowd about them, and scribes arguing with them. 15 And immediately all the crowd, when they saw him, were greatly amazed, and ran up to him and greeted him. 16 And he asked them, “What are you discussing with them?” 17 And one of the crowd answered him, “Teacher, I brought my son to you, for he has a dumb spirit; 18 and wherever it seizes him, it dashes him down; and he foams and grinds his teeth and becomes rigid; and I asked your disciples to cast it out, and they were not able.” 19 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.” 20 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. 21 And Jesus asked his father, “How long has he had this?” And he said, “From childhood. 22 And it has often cast him into the fire and into the water, to destroy him; but if you can do anything, have pity on us and help us.” 23 And Jesus said to him, “If you can! All things are possible to him who believes.” 24 Immediately the father of the child cried out and said, “I believe; help my unbelief!” 25 And when Jesus saw that a crowd came running together, he rebuked the unclean spirit, saying to it, “You dumb and deaf spirit, I command you, come out of him, and never enter him again.” 26 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.” 27 But Jesus took him by the hand and lifted him up, and he arose. 28 And when he had entered the house, his disciples asked him privately, “Why could we not cast it out?” 29 And he said to them, “This kind cannot be driven out by anything but prayer.”
9:14 και ελθων προς τους μαθητας ειδεν οχλον πολυν περι αυτους και γραμματεις συζητουντας αυτοις 9:15 και ευθεως πας ο οχλος ιδων αυτον εξεθαμβηθη και προστρεχοντες ησπαζοντο αυτον 9:16 και επηρωτησεν τους γραμματεις τι συζητειτε προς αυτους 9:17 και αποκριθεις εις εκ του οχλου ειπεν διδασκαλε ηνεγκα τον υιον μου προς σε εχοντα πνευμα αλαλον 9:18 και οπου αν αυτον καταλαβη ρησσει αυτον και αφριζει και τριζει τους οδοντας αυτου και ξηραινεται και ειπον τοις μαθηταις σου ινα αυτο εκβαλωσιν και ουκ ισχυσαν 9:19 ο δε αποκριθεις αυτω λεγει ω γενεα απιστος εως ποτε προς υμας εσομαι εως ποτε ανεξομαι υμων φερετε αυτον προς με 9:20 και ηνεγκαν αυτον προς αυτον και ιδων αυτον ευθεως το πνευμα εσπαραξεν αυτον και πεσων επι της γης εκυλιετο αφριζων 9:21 και επηρωτησεν τον πατερα αυτου ποσος χρονος εστιν ως τουτο γεγονεν αυτω ο δε ειπεν παιδιοθεν 9:22 και πολλακις αυτον και εις το πυρ εβαλεν και εις υδατα ινα απολεση αυτον αλλ ει τι δυνασαι βοηθησον ημιν σπλαγχνισθεις εφ ημας 9:23 ο δε ιησους ειπεν αυτω το ει δυνασαι πιστευσαι παντα δυνατα τω πιστευοντι 9:24 και ευθεως κραξας ο πατηρ του παιδιου μετα δακρυων ελεγεν πιστευω κυριε βοηθει μου τη απιστια 9:25 ιδων δε ο ιησους οτι επισυντρεχει οχλος επετιμησεν τω πνευματι τω ακαθαρτω λεγων αυτω το πνευμα το αλαλον και κωφον εγω σοι επιτασσω εξελθε εξ αυτου και μηκετι εισελθης εις αυτον 9:26 και κραξαν και πολλα σπαραξαν αυτον εξηλθεν και εγενετο ωσει νεκρος ωστε πολλους λεγειν οτι απεθανεν 9:27 ο δε ιησους κρατησας αυτον της χειρος ηγειρεν αυτον και ανεστη 9:28 και εισελθοντα αυτον εις οικον οι μαθηται αυτου επηρωτων αυτον κατ ιδιαν οτι ημεις ουκ ηδυνηθημεν εκβαλειν αυτο 9:29 και ειπεν αυτοις τουτο το γενος εν ουδενι δυναται εξελθειν ει μη εν προσευχη και νηστεια
30 They went on from there and passed through Galilee. And he would not have any one know it; 31 for he was teaching his disciples, saying to them, “The Son of man will be delivered into the hands of men, and they will kill him; and when he is killed, after three days he will rise.” 32 But they did not understand the saying, and they were afraid to ask him.
9:30 και εκειθεν εξελθοντες παρεπορευοντο δια της γαλιλαιας και ουκ ηθελεν ινα τις γνω 9:31 εδιδασκεν γαρ τους μαθητας αυτου και ελεγεν αυτοις οτι ο υιος του ανθρωπου παραδιδοται εις χειρας ανθρωπων και αποκτενουσιν αυτον και αποκτανθεις τη τριτη ημερα αναστησεται 9:32 οι δε ηγνοουν το ρημα και εφοβουντο αυτον επερωτησαι
Fred Rogers, Mister Rogers Neighborhood
Mister Rogers Neighborhood
Once, when asked what the greatest event in American history was, he responded:
I can’t say, however I suspect that like so many “great” events, it was something very simple and very quiet with little or no fanfare (such as forgiving someone else for a deep hurt) which eventually changed the course of history. The really important “great” things are never the center stage of life’s drama. They’re always “in the wings.” That’s why it’s so essential for us to be mindful of the humble and the deep rather than the flashy and the superficial.
35-37 H. E. Fosdick, The Meaning of Prayer, p. 33 f.
36-37 John Dominic Crossan, The Historical Jesus, p. 348
36-37 John Shea, “The Cigar Smoker,” The Spirit Master, p. 217
33 And they came to Capernaum; and when he was in the house he asked them, “What were you discussing on the way?” 34 But they were silent; for on the way they had discussed with one another who was the greatest. 35 And he sat down and called the twelve; and he said to them, “If any one would be first, he must be last of all and servant of all.” 36 And he took a child, and put him in the midst of them; and taking him in his arms, he said to them, 37 “Whoever receives one such child in my name receives me; and whoever receives me, receives not me but him who sent me.”
9:33 και ηλθεν εις καπερναουμ και εν τη οικια γενομενος επηρωτα αυτους τι εν τη οδω προς εαυτους διελογιζεσθε 9:34 οι δε εσιωπων προς αλληλους γαρ διελεχθησαν εν τη οδω τις μειζων 9:35 και καθισας εφωνησεν τους δωδεκα και λεγει αυτοις ει τις θελει πρωτος ειναι εσται παντων εσχατος και παντων διακονος 9:36 και λαβων παιδιον εστησεν αυτο εν μεσω αυτων και εναγκαλισαμενος αυτο ειπεν αυτοις 9:37 ος εαν εν των τοιουτων παιδιων δεξηται επι τω ονοματι μου εμε δεχεται και ος εαν εμε δεξηται ουκ εμε δεχεται αλλα τον αποστειλαντα με
38-40 Numbers 11:27-29
40 Matthew 12:30; Luke 11:23
41 Matthew 10:42
38-41 Thomas R. Haney, Today’s Spirituality, p. 223
38-39 John Wesley, “A Caution Against Bigotry,” Fifty Three Sermons, p. 476-489
40 John Dominic Crossan, The Essential Jesus, p. 65, 155
38 John said to him, “Teacher, we saw a man casting out demons in your name, and we forbade him, because he was not following us.” 39 But Jesus said, “Do not forbid him; for no one who does a mighty work in my name will be able soon after to speak evil of me. 40 For he that is not against us is for us. 41 For truly, I say to you, whoever gives you a cup of water to drink because you bear the name of Christ, will by no means lose his reward.
9:38 απεκριθη δε αυτω [ο] ιωαννης λεγων διδασκαλε ειδομεν τινα τω ονοματι σου εκβαλλοντα δαιμονια ος ουκ ακολουθει ημιν και εκωλυσαμεν αυτον οτι ουκ ακολουθει ημιν 9:39 ο δε ιησους ειπεν μη κωλυετε αυτον ουδεις γαρ εστιν ος ποιησει δυναμιν επι τω ονοματι μου και δυνησεται ταχυ κακολογησαι με 9:40 ος γαρ ουκ εστιν καθ βυπερ βεστιν 9:41 ος γαρ αν ποτιση υμας ποτηριον υδατος εν ονοματι μου οτι χριστου εστε αμην λεγω υμιν ου μη απολεση τον μισθον αυτου
43 Matthew 5:30
47 Matthew 5:29
48 Isaiah 66:24
50 Matthew 5:13; Luke 14:35
48 Bruce D. Chilton, A Galilean Rabbi and His Bible, p. 101-107
42 “Whoever causes one of these little ones who believe in me to sin, it would be better for him if a great millstone were hung round his neck and he were thrown into the sea. 43 And if your hand causes you to sin, cut it off; it is better for you to enter life maimed than with two hands to go to hell, to the unquenchable fire. 45 And if your foot causes you to sin, cut it off; it is better for you to enter life lame than with two feet to be thrown into hell. 47 And if your eye causes you to sin, pluck it out; it is better for you to enter the kingdom of God with one eye than with two eyes to be thrown into hell, 48 where their worm does not die, and the fire is not quenched. 49 For every one will be salted with fire. 50 Salt is good; but if the salt has lost its saltness, how will you season it? Have salt in yourselves, and be at peace with one another.”
9:42 και ος εαν σκανδαλιση ενα των μικρων των πιστευοντων εις εμε καλον εστιν αυτω μαλλον ει περικειται λιθος μυλικος περι τον τραχηλον αυτου και βεβληται εις την θαλασσαν 9:43 και εαν σκανδαλιζη σε η χειρ σου αποκοψον αυτην καλον σοι εστιν κυλλον εις την ζωην εισελθειν η τας δυο χειρας εχοντα απελθειν εις την γεενναν εις το πυρ το ασβεστον 9:44 οπου ο σκωληξ αυτων ου τελευτα και το πυρ ου σβεννυται 9:45 και εαν ο πους σου σκανδαλιζη σε αποκοψον αυτον καλον εστιν σοι εισελθειν εις την ζωην χωλον η τους δυο ποδας εχοντα βληθηναι εις την γεενναν εις το πυρ το ασβεστον 9:46 οπου ο σκωληξ αυτων ου τελευτα και το πυρ ου σβεννυται 9:47 και εαν ο οφθαλμος σου σκανδαλιζη σε εκβαλε αυτον καλον σοι εστιν μονοφθαλμον εισελθειν εις την βασιλειαν του θεου η δυο οφθαλμους εχοντα βληθηναι εις την γεενναν του πυρος 9:48 οπου ο σκωληξ αυτων ου τελευτα και το πυρ ου σβεννυται 9:49 πας γαρ πυρι αλισθησεται και πασα θυσια αλι αλισθησεται 9:50 καλον το αλας εαν δε το αλας αναλον γενηται εν τινι αυτο αρτυσετε εχετε εν εαυτοις αλας και ειρηνευετε εν αλληλοις