Expositions of Holy Scripture: St. Mark Part 20

Luke adds two very significant points to the accounts by Matthew and Mark--namely, the disciples' sleep, and the subject on which Moses and Elijah talked with Jesus. Mark lays the main stress on the fact that the two great persons of the old economy, its founder and its restorer, the legislator and the chief of the prophets, came from the dim region to which one of them had pa.s.sed in a chariot of fire, and stood by the transfigured Christ, as if witnessing to Him as the greater, to whom their ministries were subordinate, and in whom their teachings centred. Jesus is the goal of all previous revelation, mightier than the mightiest who are honoured by being His attendants.

He is the Lord both of the dead and of the living, and the 'spirits of just men made perfect' bow before Him, and reverently watch His work on earth.

So much did that appearance proclaim to the mortal three, but their slumber showed that they were not princ.i.p.ally concerned, and that the other three had things to speak which they were not fit to hear. The theme was the same which had been, a week before, spoken to them, and had doubtless been the subject of all Jesus' teachings for these 'six days.' No doubt, their horror at the thought, and His necessary insistence on it, had brought Him to need strengthening. And these two came, as did the angel in Gethsemane, and, like him, in answer to Christ's prayer, to bring the sought-for strength. How different it would be to speak to them 'of the decease which He should accomplish at Jerusalem,' from speaking to the reluctant, protesting Twelve! And how different to listen to them speaking of that miracle of divine love expressed in human death from the point of view of the 'princ.i.p.alities and powers in heavenly places,' as over against the remonstrances and misunderstandings with which He had been struggling for a whole week! The appearance of Moses and Elijah teaches us the relation of Jesus to all former revelation, the interest of the dwellers in heavenly light in the Cross, and the need which Jesus felt for strengthening to endure it.

Peter's foolish words, half excused by his being scarcely awake, may be pa.s.sed by with the one remark that it was like him to say something, though he did not know what to say, and that it would therefore have been wise to say nothing.

The third part of this incident, the appearance of the cloud and the voice from it, was for the disciples. Luke tells us that it was a 'bright' cloud, and yet it 'overshadowed them.' That sets us on the right track and indicates that we are to think of the cloud of glory, which was the visible token of the divine presence, the cloud which shone lambent between the cherubim, the cloud which at last 'received Him out of their sight.' Luke tells, too, that 'they entered into it.'

Who entered? Moses and Elijah had previously 'departed from Him.'

Jesus and the disciples remained, and we cannot suppose that the three could have pa.s.sed into that solemn glory, if He had not led them in.

In that sacred moment He was 'the way,' and keeping close to Him, mortal feet could pa.s.s into the glory which even a Moses had not been fit to behold. The spiritual significance of the incident seems to require the supposition that, led by Jesus, they entered the cloud.

They were men, therefore they were afraid; Jesus was with them, therefore they stood within the circle of that light and lived.

The voice repeated the attestation of Jesus as the 'beloved Son' of the Father, which had been given at the baptism, but with the addition, 'Hear Him,' which shows that it was now meant for the disciples, not, as at the baptism, for Jesus Himself. While the command to listen to His voice as to the voice from the cloud is perfectly general, and lays all His words on us as all G.o.d's words, it had special reference to the disciples, and that in regard to the new teaching which had so disturbed them--the teaching of the necessity for His death. 'The offence of the Cross' began with the first clear statement of it, and in the hearts that loved Him best and came most near to understanding Him. To fail in accepting His teaching that it 'behoved the Son of Man to suffer,' is to fail in accepting it in the most important matter. There are sounds in nature too low-pitched to be audible to untrained ears, and the message of the Cross is unheard unless the ears of the deaf are unstopped. If we do not hear Jesus when He speaks of His pa.s.sion, we may almost as well not hear Him at all.

Moses and Elijah had vanished, having borne their last testimony to Jesus. Peter had wished to keep them beside Jesus, but that could not be. Their highest glory was to fade in His light. They came, they disappeared; He remained--and remains. 'They saw no man any more, save Jesus only with themselves.' So should it be for us in life. So may it be with us in death! 'Hear Him,' for all other voices are but for a time, and die into silence, but Jesus speaks for eternity, and 'His words shall not pa.s.s away.' When time is ended, and the world's history is all gathered up into its final issue, His name shall stand out alone as Author and End of all.

'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 pa.s.sing, 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 words that come after, which, for us, are the all-important things here. And so I would rather dwell upon them than upon the mysteries of the first part, but a sentence must be spared. If we accept this story before us as the divine attestation of the mystery of the person and nature of Jesus Christ, we must take the words to mean--as these disciples, no doubt, took them to mean--something pointing to a unique and solitary revelation which He bore to the Divine Majesty. We have to see in them the confirmation of the great truth that the manhood of Jesus Christ was the supernatural creation of a direct divine power. 'Conceived of the Holy Ghost, born of the Virgin Mary'; therefore, 'that Holy Thing which shall be born of thee shall be called the Son of G.o.d.' And we have to go, as I take it, farther back than the earthly birth, and to say, 'No man hath seen G.o.d at any time--the only begotten Son which is in the bosom of the Father.' He was the Son here by human birth, and was in the bosom of the Father all through that human life. 'He hath declared Him,' and so not only is there here the testimony to the miraculous incarnation, and to the true and proper Divinity and Deity of Jesus Christ, but there is also the witness to the perfectness of His character in the great word, 'This is My beloved Son,' which points us to an unbroken communion of love between Him and the Father, which tells us that in the depths of that divine nature there has been a constant play of mutual love, which reveals to us that in His humanity there never was anything that came as the faintest film of separation between His will and the will of the Father, between His heart and the heart of G.o.d.

But this revelation of the mysterious personality of the divine Son, the perfect harmony between Him and G.o.d, is here given as the ground of the command that follows: 'Hear Him.' G.o.d's voice bids you listen to Christ's voice--G.o.d's voice bids you listen to Christ's voice as His voice. Listen to Him when He speaks to you about G.o.d--do not trust your own fancy, do not trust your own fear, do not trust the dictates of your conscience, do not consult man, do not listen to others, do not speculate about the mysteries of the earth and the heavens, but go to Him, and listen to the only begotten Son in the bosom of the Father. He declares unto us G.o.d; in Him alone we have certain knowledge of a loving Father in heaven. Hear Him when He tells us of G.o.d's tenderness and patience and love. Hear Him above all when He says to us, 'As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up.' Hear Him when He says, 'The Son of Man came to give His life a ransom for many.' Hear Him when He speaks of Himself as Judge of you and me and all the world, and when He says, 'The Son of Man shall come in His glory, and before Him shall be gathered all nations.' Hear Him then. Hear Him when He calls you to Himself. Hear Him when He says to you, 'Come unto Me all ye that labour and are heavy laden.' Hear Him when He says, 'If any man come unto Me he shall never thirst.' Hear Him when He says, 'Cast your burden upon Me, and I will sustain you.' Hear Him when He commands.

Hear Him when He says, 'If ye love Me keep My commandments,' and when He says, 'Abide in Me and I in you,' hear Him then. 'In all time of our tribulation, in all time of our well-being, in the hour of death, and in the day of judgment,' let us listen to Him.

Dear friends there is no rest anywhere else; there is no peace, no pleasure, no satisfaction--except close at His side. 'Speak Lord! for Thy servant heareth.' 'To whom shall we go but unto Thee? Thou hast the words of eternal life.' Look how these disciples, grovelling there on their faces, were raised by the gentle hand laid upon their shoulder, and the blessed voice that brought them back to consciousness, and how, as they looked about them with dazed eyes, all was gone. The vision, the cloud, Moses and Elias--the l.u.s.tre and radiance and the dread voice were past, and everything was as it used to be. Christ stood alone there like some solitary figure relieved against a clear daffodil sky upon some extended plain, and there was nothing else to meet the eye but He. Christ is there, and in Him is all.

That is a summing up of all Divine revelation. 'G.o.d, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath, in these last days, spoken unto us by His Son.' Moses dies, Elijah fades, clouds and symbols and voices and all mortal things vanish, but Jesus Christ stands before us, the manifest G.o.d, for ever and ever, the sole illumination of the world, It is also a summing up of all earthly history. All other people go. The beach of time is strewed with wrecked reputations and forgotten glories. And I am not ashamed to say that I believe that, as the ages grow, and the world gets further away in time from the Cross upon Calvary, more and more everything else will sink beneath the horizon, and Christ alone be left to fill the past as He fills the present and the future.

We may make that scene the picture of our lives. Distractions and temptations that lie all round us are ever seeking to drag us away.

There is no peace anywhere but in having Christ only--my only pattern, my only hope, my only salvation, my only guide, my only aim, my only friend. The solitary Christ is the sufficient Christ, and that for ever. Take Him for your only friend, and you need none other. Then at death there may be a brief spasm of darkness, a momentary fear, perchance, but then the touch of a Brother's hand will be upon us as we lie there p.r.o.ne in the dust, and we shall lift up our eyes, and lo!

life's illusions are gone, and life's noises are fallen dumb, and we 'see no man any more, save Jesus only,' with ourselves.

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 there they draw their life from Him. The conversation is about Christ's 'decease,' the wonderful event which was to const.i.tute Him Lord of the living and of the dead. The divine voice of command, 'Hear Him!' gives the meaning of their disappearance. At that voice they depart and Jesus is left alone. The scene is typical of the ultimate issue of the world's history. The King's name only will at last be found inscribed on the pyramid. Typical, too, is it not, of a Christian's blessed death? When the 'cloud' is past no man is seen any more but 'Jesus only.'

I. The solitary Saviour.

The disciples are left alone with the divine Saviour.

1. He is alone in His nature. 'Son of G.o.d.'

2. He is alone in the sinlessness of His manhood. 'My Beloved Son!'

3. He is alone as G.o.d's Voice to men. 'Hear Him!'

The solitary Saviour, because sufficient. 'Thou, O Christ, art all I want.'

Sufficient, too, for ever.

His life is eternal.

His love is eternal.

The power of His Cross Is eternal.

II. The vanis.h.i.+ng witnesses.

1. The connection of the past with Christ. The authority of the two representatives of the Old Covenant was only (a) derived and subordinate; (b) prophetic; (c) transient.

2. The thought may be widened into that of the relation of all teachers and guides to Jesus Christ.

3. The two witness to the relation of the unseen world to Jesus Christ.

(a) Its inhabitants are undying.

(b) Are subject to the sway of Jesus.

(c) Are expectantly waiting a glorious future.

4. They witness to the central point of Christ's work--'His decease.'

This great event is the key to the world's history.

III. The waiting disciples.

1. What Christian life should be. Giving Him our sole trust and allegiance.

(a) Seeing Him in all things.

(b) Constant communion. 'Abide in Me.'

(c) Using everything as helps to Him.

2. What Christian death may become.

CHRIST'S LAMENT OVER OUR FAITHLESSNESS