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Commentary on Mark 9 verses 1–13
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.
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.
Note the extreme accuracy of [the prophetic] expression. He does not say “He will restore the heart of the son to the father,” but “of the father to the son.”
(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.
“Then”—when? When he was confessed to be the Christ, the Son of God. Again on the mountain, when he had shown them the marvelous vision, and the prophets had been discoursing of his glory, he reminded them of his passion.
(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.
And how it is written of the Son of Man, that he must suffer many things and be despised. That is, just as many prophets have variously written many things about Christ’s passion, so also Elias, when he comes, will suffer many things, being despised by the impious. Therefore, he will restore all things, first namely the hearts of men of that age, instructing them to believe in Christ, and to resist the perfidy of the Antichrist; then himself by putting down his own soul for the martyrdom of faith in Christ. About whom is more fully narrated in the mystical discourse in the Apocalypse.
And He answering said to them: Elias when he comes, will first restore all things. He will restore all things, indeed those which the prophet has previously shown by saying: Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, and he will turn the heart of the fathers to the children, and the heart of the children to their fathers (Malachi 4). He will also restore that which is due to death, and which he has postponed by living long. This the Lord also subsequently intimated here, when He forthwith added:
(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
In Mark 9:12, following the Transfiguration, Jesus responds to His disciples' query about Elijah's prophetic return. He affirms that Elijah indeed comes first to "restore all things," thereby validating the scribal teaching derived from Old Testament prophecy. Crucially, Jesus immediately pivots to an equally vital, yet challenging, truth: the necessity of the Son of Man's suffering and rejection, which is also foretold in Scripture, thereby linking the preparatory work of Elijah with the redemptive suffering of the Messiah.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 9:12 employs several significant literary devices. Allusion is prominent, as Jesus directly alludes to the Old Testament prophecies concerning Elijah's return (e.g., Malachi 4:5-6) and, more subtly, to the prophecies of the suffering servant (e.g., Isaiah 53). This highlights the continuity of God's redemptive plan across the Testaments. The verse also presents a profound Paradox: the Messiah, who is expected to be glorious and triumphant, must instead suffer and be despised. This juxtaposition challenges the conventional understanding of power and kingship. Furthermore, the passage serves as powerful Foreshadowing, explicitly predicting Jesus' impending passion, death, and rejection, which will unfold later in the Gospel narrative. This prophetic element prepares the reader for the unfolding events and underscores the divine necessity behind them.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 9:12 is a crucial theological statement, intertwining the themes of prophetic fulfillment and the nature of Messiahship. Jesus affirms the truth of Elijah's preparatory role, thereby validating the Old Testament's prophetic trajectory. However, He immediately reorients the disciples' understanding by linking this preparation to His own necessary suffering and rejection as the Son of Man. This reveals a God whose redemptive plan encompasses not only glory but also profound humility and sacrifice. The "must" of His suffering emphasizes divine sovereignty and purpose, indicating that His passion was not a tragic accident but an essential component of salvation, foretold and orchestrated by God. This understanding challenges human expectations of how God works, revealing a path to glory that passes through the cross.
REFLECTION AND APPLICATION
Mark 9:12 invites us to critically examine our own expectations of God's work and the path of discipleship. Just as the disciples struggled to reconcile a suffering Messiah with their hopes for a triumphant king, we too may find ourselves surprised or challenged by God's methods, especially when they involve suffering, rejection, or a path contrary to worldly success. This verse reminds us that suffering is not necessarily a sign of failure but can be an integral part of God's divine purpose, a necessary step towards ultimate restoration and glory. Embracing the truth that the Son of Man "must suffer" calls us to a deeper understanding of the cross, to willingly deny ourselves, take up our own crosses, and follow Jesus, trusting that His path, though it may involve being "set at nought" in the eyes of the world, ultimately leads to life.
Questions for Reflection
FAQ
Who is "Elias" in this context, and how does Jesus' statement relate to the prophecy of his coming?
Answer: "Elias" is the Greek form of the Hebrew prophet Elijah. In this context, Jesus is directly addressing the disciples' question (Mark 9:11) about the scribal teaching, rooted in Malachi 4:5-6, that Elijah must come before the Messiah to "restore all things." Jesus affirms that this prophecy is true and that Elijah indeed comes first. While Elijah himself appeared with Moses at the Transfiguration (Mark 9:4), Jesus later clarifies that John the Baptist fulfilled this prophetic role "in the spirit and power of Elijah" (Luke 1:17 and Matthew 17:13), preparing the way for the Messiah not through a literal reappearance but through a ministry of repentance and restoration.
Why does Jesus emphasize that the "Son of man" "must suffer many things, and be set at nought"?
Answer: Jesus' emphasis on the "must" (Greek: δεῖ, dei) signifies divine necessity. His suffering and rejection were not accidental or unforeseen but were part of God's predetermined redemptive plan, extensively foretold in the Old Testament, particularly in passages describing the Suffering Servant (e.g., Isaiah 53). The phrase "suffer many things" refers to the physical and emotional agony He would endure, while "be set at nought" speaks to the profound contempt and rejection He would face from religious and political authorities. This was a crucial teaching to His disciples, who held popular expectations of a glorious, conquering Messiah. Jesus was redefining Messiahship, revealing that the path to ultimate glory and salvation for humanity would come through His sacrificial suffering and death, not through worldly power or triumph.
CHRIST-CENTERED FULFILLMENT
Mark 9:12 is profoundly Christ-centered, revealing the core of Jesus' redemptive mission and His unique fulfillment of Old Testament prophecy. Jesus, as the ultimate Prophet and Messiah, affirms the truth of Elijah's preparatory role, which was fulfilled by John the Baptist, who came in the spirit and power of Elijah to prepare the way for the Lord. However, the verse's deeper Christological significance lies in Jesus' immediate pivot to His own necessary suffering. By declaring that the Son of Man "must suffer many things, and be set at nought," Jesus reveals that His Messiahship would not conform to popular expectations of a conquering king, but rather to the divine blueprint of the Suffering Servant, as foretold in Isaiah 53. His willingness to be "set at nought"—to be despised, rejected, and treated as nothing—is the very means by which humanity's sin is atoned for. This suffering, culminating in His death and resurrection, is the heart of the gospel, demonstrating God's radical love and providing the path to reconciliation. Thus, Christ's suffering and humiliation were not a tragic detour but the divinely appointed, essential path to His exaltation and our salvation, making Him the perfect Lamb of God who takes away the sin of the world.