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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 9:1–13. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A prediction of Christ's kingdom now near approaching, Mar 9:1. That which is foretold, is, 1. That the kingdom of God would come, and would come so as to be seen: the kingdom of the Messiah shall be set up in the world by the utter destruction of the Jewish polity, which stood in the way of it; this was the restoring of the kingdom of God among men, which had been in a manner lost by the woeful degeneracy both of Jews and Gentiles. 2. That it would come with power, so as to make its own way, and bear down the opposition that was given to it. It came with power, when vengeance was taken on the Jews for crucifying Christ, and when it conquered the idolatry of the Gentile world. 3. That it would come while some now present were alive; There are some standing here, that shall not taste of death, till they see it; this speaks the same with Mat 24:34, This generation shall not pass, till all these things be fulfilled. Those that were standing here with Christ, should see it, when the others could not discern it to be the kingdom of God, for it came not with observation.
II.A specimen of that kingdom in the transfiguration of Christ, six days after Christ spoke that prediction.
He had begun to give notice to his disciples of his death and sufferings; and, to prevent their offence at that, he gives them this glimpse of his glory, to show that his sufferings were voluntary, and what a virtue the dignity and glory of his person would put into them, and to prevent the offence of the cross.
1.It was on the top of a high mountain, like the converse Moses had with God, which was on the top of mount Sinai, and his prospect of Canaan from the top of mount Pisgah. Tradition saith, It was on the top of the mount Tabor that Christ was transfigured; and if so, the scripture was fulfilled, Tabor and Hermon shall rejoice in thy name, Psa 89:12. Dr. Lightfoot, observing that the last place where we find Christ was in the coasts of Caesarea-Philippi, which was far from mount Tabor, rather thinks it was a high mountain which Josephus speaks of, near Caesarea.
2.The witnesses of it were Peter, James, and John; these were the three that were to bear record on earth, answering to Moses, Elias, and the voice from heaven, the three that were to bear record from above. Christ did not take all the disciples with him, because the thing was to be kept very private. As there are distinguishing favours which are given to disciples and not to the world, so there are to some disciples and not to others. All the saints are a people near to Christ, but some lie in his bosom. James was the first of all the twelve that died for Christ, and John survived them all, to be the last eyewitness of this glory; he bore record (Joh 1:14); We saw his glory: and so did Peter, Pe2 1:16-18.
3.The manner of it; He was transfigured before them; he appeared in another manner than he used to do. This was a change of the accidents, the substance remaining the same, and it was a miracle. But transubstantiation, the change of the substance, all the accidents remaining the same, is not a miracle, but a fraud and imposture, such a work as Christ never wrought. See what a great change human bodies are capable of, when God is pleased to put an honour upon them, as he will upon the bodies of the saints, at the resurrection. He was transfigured before them; the change, it is probable, was gradual, from glory to glory, so that the disciples, who had their eye upon him all the while, had the clearest and most certain evidence they could have, that this glorious appearance was no other than the blessed Jesus himself, and there was no illusion in it. John seems to refer to this (Jo1 1:1), when he speaks of the word of life, as that which they had seen with their eyes, and looked upon. His raiment became shining; so that, though probably, it was sad-coloured, if not black, yet it was now exceeding white as snow, beyond what the fuller's art could do toward whitening it.
4.His companions in this glory were Moses and Elias (Mar 9:4); They appeared talking with him, not to teach him, but to testify to him, and to be taught by him; by which it appears that there are converse and intercourse between glorified saints, they have ways of talking one with another, which we understand not. Moses and Elias lived at a great distance of time one from another, but that breaks no squares in heaven, where the first shall be last, and the last first, that is, all one in Christ.
5.The great delight that the disciples took in seeing this sight, and hearing this discourse, is expressed by Peter, the mouth of the rest; He said, Master, it is good for us to be here, Mar 9:5. Though Christ was transfigured, and was in discourse with Moses and Elias, yet he gave Peter leave to speak to him, and to be as free with him as he used to be. Note, Our Lord Jesus, in his exaltation and glory, doth not at all abate of his condescending kindness to his people. Many, when they are in their greatness, oblige their friends to keep their distance; but even to the glorified Jesus true believers have access with boldness, and freedom of speech with him. Even in this heavenly discourse there was room for Peter to put in a word; and this is it, "Lord, it is good to be here, it is good for us to be here; here let us make tabernacles; let this be our rest for ever." Note, Gracious souls reckon it good to be in communion with Christ, good to be near him, good to be in the mount with him, though it be a cold and solitary place; it is good to be here retired from the world, and alone with Christ: and if it is good to be with Christ transfigured only upon a mountain with Moses and Elias, how good it will be to be with Christ glorified in heaven with all the saints! But observe, While Peter was for staying here, he forgot what need there was of the presence of Christ, and the preaching of his apostles, among the people. At this very time, the other disciples wanted them greatly, Mar 9:14. Note, When it is well with us, we are apt to be mindless of others, and in the fulness of our enjoyments to forget the necessities of our brethren; it was a weakness in Peter to prefer private communion with God before public usefulness. Paul is willing to abide in the flesh, rather than depart to the mountain of glory (though that be far better), when he sees it needful for the church, Phi 1:24, Phi 1:25. Peter talked of making three distinct tabernacles for Moses, Elias, and Christ, which was not well-contrived; for such a perfect harmony there is between the law, the prophets, and the gospel, that one tabernacle will hold them all; they dwell together in unity. But whatever was incongruous in what he said, he may be excused, for they were all sore afraid; and he, for his part, wist not what to say (Mar 9:6), not knowing what would be the end thereof.
6.The voice that came from heaven, was an attestation of Christ's mediatorship, Mar 9:7. There was a cloud that overshadowed them, and was a shelter to them. Peter had talked of making tabernacles for Christ and his friends; but while he yet spoke, see how his project was superseded; this cloud was unto them instead of tabernacles for their shelter (Isa 4:5); while he spoke of his tabernacles, God created his tabernacle not made with hands. Now out of this cloud (which was but a shade to the excellent glory Peter speaks of, whence this voice came) it was said, This is my beloved Son, hear him. God owns him, and accepts him, as his beloved Son, and is ready to accept of us in him; we must then own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him.
7.The vision, being designed only to introduce the voice, when that was delivered, disappeared (Mar 9:8); Suddenly when they had looked round about, as men amazed to see where they were, all was gone, they saw no man any more. Elias and Moses were vanished out of sight, and Jesus only remained with them, and he not transfigured, but as he used to be. Note, Christ doth not leave the soul, when extraordinary joys and comforts leave it. Though more sensible and ravishing communications may be withdrawn, Christ's disciples have, and shall have, his ordinary presence with them always, even to the end of the world, and that is it we must depend upon. Let us thank God for daily bread and not expect a continual feast on this side of heaven.
8.We have here the discourse between Christ and his disciples, as they came down from the mount.
(1.)He charged them to keep this matter very private, till he was risen from the dead, which would complete the proof of his divine mission, and then this must be produced with the rest of the evidence, Mar 9:9. And besides, he, being now in a state of humiliation, would haves nothing publicly taken notice of, that might be seen disagreeable to such a state; for to that he would in every thing accommodate himself. This enjoining of silence to the disciples, would likewise be of use to them, to prevent their boasting of the intimacy they were admitted to, that they might not be puffed up with the abundance of the revelations. It is a mortification to a man, to be tied up from telling of his advancements, and may help to hide pride from him.
(2.)The disciples were at a loss what the rising from the dead should mean; they could not form any notion of the Messiah's dying (Luk 18:34), and therefore were willing to think that the rising he speaks of, was figurative, his rising from his present mean and low estate to the dignity and dominion they were in expectation of. But if so, here is another thing that embarrasses them (Mar 9:11); Why say the Scribes, that before the appearing of the Messiah in his glory, according to the order settled in the prophecies of the Old Testament, Elias must first come? But Elias was gone, and Moses too. Now that which raised this difficulty, was, the scribes taught them to expect the person of Elias, whereas the prophecy intended one in the spirit and power of Elias. Note, The misunderstanding of scripture is a great prejudice to the entertainment of truth.
(3.)Christ gave them a key to the prophecy concerning Elias (Mar 9:12, Mar 9:13); "It is indeed prophesied that Elias will come, and will restore all things, and set them to rights; and (though you will not understand it) it is also prophesied of the Son of man, that he must suffer many things, and be set at nought, must be a reproach of men, and despised of the people: and though the scribes do not tell you so, the scriptures do, and you have as much reason to expect that as the other, and should not make so strange of it; but as to Elias, I tell you he is come; and if you consider a little, you will understand whom I mean, it is one to whom they have done whatsoever they listed;" which was very applicable to the ill usage they had given John Baptist. Many of the ancients, and the Popish writers generally, think, that besides the coming of John Baptist in the spirit of Elias, himself in his own person is to be expected, with Enoch, before the second appearance of Christ, wherein the prophecy of Malachi will have a more full accomplishment than it had in John Baptist. But it is groundless fancy; the true Elias, as well as the true Messiah promised, is come, and we are to look for no other. These words as it is written of him, refer not to their doing to him whatever they listed (that comes in a parenthesis), but only to his coming. He is come, and hath been, and done, according as was written of him.
Historical interpretation
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This, which is peculiar to Mark, means, that when death shall have been swallowed up in victory, we shall have no memory for the former things. It goes on, And they asked him, saying, Why say the Scribes that Elias must first come.
(Hom in Matt. 56) Where He not only orders them to be silent, but mentioning His Passion, He implies the cause why they were to be silent.
(non occ.) The design of the disciples in asking this question seems to me to be this. We indeed have seen Elias with Thee, and have seen Thee before seeing Elias, but the Scribes say that Elias cometh first; we therefore believe that they have lied.
(Hom. in Matt. 57) But what Christ answered to this, is seen by what follows, And he answered and told them, Elias verily cometh first, and restoreth all things; in which He shows that Elias will come before His second advent. For the Scriptures declare two advents of Christ, namely, one which has taken place, and another which is to come; but the Lord asserts that Elias is the forerunner of the second advent.
(ubi sup.) Now as the Lord asserted that Elias was to be the forerunner of the second advent, so consequently He asserted that John was the forerunner of the first; wherefore He subjoins, But I say unto you, that Elias is indeed come.
(Vict. Ant. e Cat. in Marc.) But they, being ignorant of the mystery of the resurrection, took hold of that saying, and disputed one with another; wherefore there follows, And they kept that saying with themselves, questioning one with another what the rising from the dead should, mean.
(Vict. Ant. e Cat. in Marc.) Or else, the disciples asked Jesus, how it was written that the Son of man must suffer? Now in answer to this, He says, As John came in the likeness of Elias, and they evil intreated him, so according to the Scriptures must the Son of man suffer.
(ubi sup.) Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.
(ubi sup.) Again, He will restore all things, that is to say, those things which Malachi points out, saying, Behold, I will send you Elijah the prophet, and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; (Mal. 4:5, 6) he will yield up also to death that debt, which by his prolonged life he has delayed to render.
(ubi sup.) Or this, And how it is written: that is, in the same way as the prophets have written many things in various places concerning the Passion of Christ, Elias also, when he comes, is to suffer many things, and to be despised by the wicked.
Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed.
Now the Lord puts this forward to oppose the notion of the Pharisees, who held that Elias was the forerunner of the first advent, showing that it led them to a false conclusion; wherefore he subjoins, And how it is written of the Son of man, that he must suffer many things, and be set at nought. As if He had said, When Elias the Tishbite cometh, he will pacify the Jews, and will bring them to the faith, and thus be the forerunner of the second advent. If then Elias is the forerunner of the first advent, how is it written that the Son of man must suffer? One of these two things therefore will follow; either that Elias is not the forerunner of the first advent, and thus the Scripture will be true; or that he is the forerunner of the first advent, and then the Scriptures will not be true, which say that Christ must suffer; for Elias must restore all things, in which case there will not be an unbelieving Jew, but all, whosoever hear him, must believe on his preaching.
For again, John rebuked vice, and was a zealous man, and a hermit like Elias; but they heard him not, as they will hear Elias, but killed him in wicked sport, and cut off his head; wherefore there follows, And they have done unto him whatsoever they listed, as it is written of him.
(non in Gloss. sed ap. Chrys ubi sup.) He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.
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Summary
Following the awe-inspiring Transfiguration, Mark 9:10 captures the profound bewilderment of Peter, James, and John as they descended the mountain with Jesus. Despite witnessing His divine glory and hearing the Father's voice, they grappled with Jesus' enigmatic command to keep the vision secret until the "Son of man was risen from the dead." This statement, challenging their preconceived notions of a conquering Messiah, provoked intense internal discussion and questioning among them about the nature and meaning of such a resurrection.
Context
Literary Context
This verse is immediately preceded by the pivotal event of the Transfiguration (Mark 9:2-8), where Peter, James, and John witnessed Jesus' divine glory, conversed with Moses and Elijah, and heard God the Father's affirming voice. As they descended the mountain, Jesus issued a direct command in Mark 9:9: "Tell no man what things they had seen, till the Son of man were risen from the dead." It is this specific, perplexing instruction that directly precipitates the disciples' internal questioning in Mark 9:10. The narrative skillfully juxtaposes the dazzling revelation of Jesus' divine identity with the disciples' profound confusion regarding His impending suffering and resurrection, highlighting their limited understanding despite privileged access to divine truth.
Historical & Cultural Context
The Jewish people of Jesus' time largely anticipated a Messiah who would be a powerful, conquering king, liberating Israel from Roman oppression and establishing an earthly kingdom, as prophesied in many Old Testament passages (e.g., Isaiah 9:6-7). While belief in a general resurrection at the end of time was common among certain groups like the Pharisees (Daniel 12:2), the notion of the Messiah suffering, dying, and then rising before establishing His kingdom was entirely alien and contradictory to their nationalistic hopes. This cultural expectation made Jesus' repeated predictions of His passion and resurrection a significant stumbling block for His disciples, leading to their deep confusion and internal debate.
Key Themes
Mark 9:10 significantly contributes to several overarching themes in the Gospel of Mark. Firstly, it underscores the Disciples' Limited Understanding of Jesus' true mission and identity. Despite being eyewitnesses to His miracles and divine glory, they consistently struggled to grasp the necessity of His suffering and resurrection, a theme reiterated throughout Mark's Gospel (e.g., Mark 4:13, Mark 6:52, Mark 8:17-21). Secondly, it highlights the Centrality of the Resurrection to Jesus' redemptive plan. Even before His crucifixion, Jesus consistently emphasized His future resurrection, signaling its foundational importance to His identity as the Christ and to the gospel message itself. Finally, the verse reveals the Divine Mystery inherent in God's plan of salvation, which often defies human logic and preconceived notions, requiring faith and progressive revelation to fully comprehend.
Exposition and Analysis
Key Word Analysis
Derived from a word meaning "strength," kratéō signifies to seize, hold fast, or retain. Here, it implies that the disciples held onto Jesus' "saying" (G3056) not merely as a memory, but as something they pondered, discussed, and struggled to comprehend. They did not dismiss it, but rather retained it as a perplexing point of contention.
This term refers to "something said," a word, discourse, or communication. In this context, it specifically points to Jesus' enigmatic statement about the "Son of man" rising from the dead. The disciples held onto this particular lógos because it was both authoritative (coming from Jesus) and deeply perplexing, prompting their internal inquiry.
This compound word, formed from "with" (σύν) and "to seek" (ζητέω), means "to investigate jointly," "to discuss," or "to dispute." It indicates an active, perhaps even intense, debate or inquiry among the three disciples. Their questioning was not a casual inquiry but a concerted effort to understand a profound mystery that challenged their worldview.
This word means "to stand up," "to arise," or "to raise up again." In the context of "rising from the dead," it clearly denotes a literal, physical resurrection from the state of death. The disciples' confusion was not about the possibility of resurrection in general (as they believed in a future general resurrection), but rather its application to the Messiah and its timing before the establishment of the kingdom.
This term refers to a "corpse" or one who is "dead," literally or figuratively. When combined with anístēmi, it forms the phrase "rising from the dead," unequivocally pointing to a reversal of physical death. The disciples understood the literal meaning of "dead," but the concept of Jesus, the Messiah, becoming "dead" and then rising was the source of their profound bewilderment.
Verse Breakdown
"And they kept that saying with themselves"
This clause reveals the disciples' immediate response to Jesus' command in Mark 9:9. They did not forget or dismiss His words, but rather retained them, holding them in their minds for contemplation. The phrase "with themselves" suggests a private, internal struggle and discussion among the privileged three (Peter, James, and John) who had just witnessed the Transfiguration. They were wrestling with a truth that was too profound and contradictory to their expectations to simply ignore.
"questioning one with another"
This part highlights the active, collaborative nature of their confusion. Their perplexity was not solitary but shared, leading to an earnest discussion or debate. The Greek term implies a joint investigation or dispute, indicating that they were actively trying to reconcile Jesus' statement with their understanding of the Messiah and the kingdom of God. This mutual questioning underscores the deep challenge Jesus' prophecy posed to their existing theological framework.
"what the rising from the dead should mean."
This final clause pinpoints the precise object of their confusion. It wasn't the fact of resurrection that puzzled them, as they held a general belief in a future resurrection. Instead, their bewilderment stemmed from what it meant for the Messiah to die and rise, and how this specific "rising from the dead" applied to Jesus, the Son of Man, before the final eschatological events. They struggled to fit this concept into their Messianic paradigm, which envisioned a triumphant, earthly reign, not a suffering and resurrected Lord.
Literary Devices
Mark 9:10 effectively employs Foreshadowing by highlighting Jesus' repeated predictions of His death and resurrection, even as the disciples struggle to comprehend them. This verse serves as a crucial moment where the future central event of the gospel is explicitly mentioned, setting the stage for the unfolding narrative. There is also a strong element of Dramatic Irony, as the reader, possessing the benefit of hindsight, understands the profound significance of Jesus' words, while the disciples remain in a state of bewilderment. This creates tension and emphasizes the gradual, often difficult, process of divine revelation. Furthermore, the passage contributes to the Thematic Repetition of the disciples' spiritual dullness and their inability to grasp the true nature of Jesus' mission, a recurring motif throughout Mark's Gospel that underscores the need for divine illumination.
Theological and Thematic Connections
Mark 9:10 serves as a profound theological touchstone, illustrating the radical nature of God's redemptive plan, which often defies human expectation and logic. The disciples' confusion underscores the necessity of divine revelation to comprehend spiritual truths, especially the paradox of a suffering Messiah. What was a perplexing mystery to them—the "rising from the dead"—would ultimately become the very cornerstone of the Christian faith, demonstrating God's power over sin and death and validating Jesus' identity as the Christ. This passage reminds us that God's ways are higher than our ways, and His wisdom often unfolds in ways that initially challenge our understanding, preparing us for deeper truths that can only be fully grasped through faith and the illumination of the Holy Spirit.
Reflection and Application
The disciples' struggle in Mark 9:10 offers profound lessons for contemporary believers. Their privileged position as eyewitnesses to the Transfiguration did not automatically grant them full understanding of God's plan. This reminds us that spiritual comprehension is often a progressive journey, requiring patience, humility, and persistent engagement with God's Word. We, too, may encounter biblical truths that challenge our preconceived notions or seem paradoxical. Rather than dismissing them, this verse encourages us to "keep that saying with ourselves," wrestling with difficult concepts, discussing them with fellow believers, and seeking deeper insight through prayer and study. It teaches us to embrace the mystery inherent in divine revelation, trusting that God will illuminate His truth in His perfect timing. Ultimately, the resurrection, which was a source of confusion for them, is for us the bedrock of hope, transforming our understanding of life, death, and eternal victory.
Questions for Reflection
FAQ
Why were the disciples confused about "rising from the dead" when they believed in resurrection?
The disciples' confusion was not about the general concept of resurrection, as many Jews, particularly the Pharisees, believed in a future resurrection of the dead at the end of time (Daniel 12:2). Their bewilderment stemmed from two key factors: firstly, the idea of the Messiah dying at all, which contradicted their expectation of a conquering, reigning king who would establish an earthly kingdom. Secondly, the concept of the Messiah rising from the dead before the general resurrection and before establishing His kingdom was unprecedented and did not fit their Messianic paradigm. They struggled to reconcile Jesus' prophecy with their deeply ingrained hopes for a political and nationalistic deliverance, as evidenced by their later question in Acts 1:6 about restoring the kingdom to Israel.
Did the disciples ever fully understand the meaning of the resurrection?
Not immediately. Their full understanding of the resurrection's meaning and necessity came progressively. Even after Jesus' actual resurrection, they were initially slow to believe and grasp its implications (John 20:9). It was only after Jesus appeared to them post-resurrection, "opening their minds to understand the Scriptures" (Luke 24:45), and especially after the outpouring of the Holy Spirit at Pentecost, that they fully comprehended. The Holy Spirit illuminated the Old Testament prophecies concerning the suffering and resurrection of the Messiah, enabling them to boldly proclaim this truth (Acts 2:24-36).
Christ-Centered Fulfillment
The disciples' bewildered questioning in Mark 9:10, "what the rising from the dead should mean," finds its glorious and definitive fulfillment in the person and work of Jesus Christ. What was an inscrutable mystery to them became the very cornerstone of the New Covenant and the power of the gospel message. Jesus' resurrection, the event they struggled to comprehend, is the ultimate vindication of His divine identity as the Son of God (Romans 1:4) and the triumphant declaration of His victory over sin, death, and the grave (1 Corinthians 15:54-57). He is the "firstfruits of those who have fallen asleep" (1 Corinthians 15:20), guaranteeing the future resurrection and eternal life for all who believe in Him. Through His resurrection, Jesus has "destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong slavery" (Hebrews 2:14-15). Thus, the perplexing "rising from the dead" became the revealed power of God, offering hope, redemption, and new life to a world once enslaved by death.