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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.
(in Matt. tom. xii. 43) After the showing of the mystery on the mount, the Lord commanded His disciples, as they were coming down from the mount, not to reveal His transfiguration, before the glory of His Passion and Resurrection; wherefore it is said, And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
So He bound them to silence. Furthermore he spoke of his passion as though it were the reason why he asked them to be silent. Note that he did not tell them that they must never tell this to anyone. Instead they should not tell it until he had risen from the dead. In this respect he was silent as to what was painful, and spoke only of what was joyful.
(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.
And as they were coming down from the mountain, he instructed them not to tell anyone what they had seen, until the Son of Man had risen from the dead. The foreshadowing of the future kingdom and the glory of the triumphant one had been shown on the mountain. Therefore, he did not want this to be preached among the people, lest it be unbelievable due to the greatness of the matter, and after such great glory, the following cross might be a scandal to the minds.
(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 9:9 captures a pivotal moment as Jesus, descending from the mountain with Peter, James, and John, issues a strict and time-bound command for silence regarding the glorious vision they had just witnessed. This injunction, often referred to as the Messianic Secret, was not absolute but contingent upon a future event: the resurrection of the Son of Man from the dead, thereby linking the revelation of Christ's divine glory to the ultimate vindication of His identity and mission through His victory over death.
Context
Literary Context
Mark 9:9 immediately follows the profound account of the Transfiguration in Mark 9:2-8. This miraculous event, witnessed by Peter, James, and John, revealed a glimpse of Jesus' divine glory, with His appearance transformed, His clothes dazzling, and Moses and Elijah appearing alongside Him. A divine voice from a cloud confirmed His identity as "my beloved Son." The command for silence in Mark 9:9 serves as a crucial transition from this peak experience of divine revelation back to the earthly reality of Jesus' journey toward the cross. It also sets the stage for the disciples' subsequent confusion and discussion about "rising from the dead" in Mark 9:10, highlighting their limited understanding of Jesus' true mission and destiny.
Historical & Cultural Context
Mountains in biblical narratives often serve as places of divine encounter, revelation, and covenant, echoing events like Moses receiving the Law on Mount Sinai (Exodus 19). The Transfiguration on a high mountain thus aligns with a pattern of God revealing Himself in elevated, sacred spaces. Culturally, the Jewish expectation of the Messiah was predominantly that of a conquering king who would liberate Israel from Roman rule and establish an earthly kingdom. This popular understanding contrasted sharply with Jesus' mission as the suffering servant (Isaiah 53) who would achieve victory through self-sacrifice. Jesus' command for silence (the "Messianic Secret") was a strategic measure to manage these expectations, preventing a premature political uprising and allowing His true identity and mission—culminating in His death and resurrection—to be properly understood.
Key Themes
This verse is central to several key themes in Mark's Gospel. Firstly, it strongly reinforces the theme of the Messianic Secret, a recurring motif where Jesus often commands silence about His identity or miraculous deeds (Mark 1:44, Mark 8:30). Here, the secrecy is not absolute but time-bound, emphasizing that the full revelation of His glory must await His ultimate act of salvation. Secondly, it highlights the Prophecy of Resurrection, explicitly linking the understanding of Jesus' divine glory to His future triumph over death. This command underscores the centrality of the resurrection as the defining event that would validate Jesus' claims and provide the necessary context for His identity as the Son of Man, a title Jesus frequently uses to describe Himself, drawing from Daniel 7:13 and emphasizing both His humanity and His divine authority. Lastly, it subtly points to the Disciples' Limited Understanding, as they struggle to grasp the concept of resurrection, a theme that continues to unfold throughout Mark's narrative (Mark 9:32).
Exposition and Analysis
Key Word Analysis
This word, G1291, means "to set (oneself) apart (figuratively, distinguish), i.e. (by implication) to enjoin." It conveys a strong sense of authoritative command or injunction. Jesus is not merely suggesting but strictly instructing His disciples, indicating the gravity and importance of this particular directive. The middle voice implies that the action is for Jesus' own interest or benefit, underscoring the strategic nature of this command for His mission.
Meaning "to relate fully" or "declare, show." This word implies a comprehensive and detailed recounting of what they had seen. The command is not just to keep quiet, but specifically to avoid a full exposition of the Transfiguration event, preventing a premature or incomplete understanding of Jesus' identity and mission before the resurrection provided the full interpretive key.
Meaning "to stand up (literal or figurative, transitive or intransitive):--arise, lift up, raise up (again), rise (again)." This term is crucial, as it directly refers to Jesus' bodily resurrection from the dead. The command for silence is explicitly tied to this future event, signifying that the resurrection is the necessary prerequisite for a proper and complete understanding of Jesus' glory and messianic identity.
Verse Breakdown
"And as they came down from the mountain"
This clause establishes the immediate aftermath and physical setting following the Transfiguration. The descent from the mountain signifies a return from a sacred, revelatory space to the ordinary world, where the implications of the divine encounter must be processed and understood in due time.
"he charged them that they should tell no man what things they had seen"
This is Jesus' direct command for silence, a manifestation of the "Messianic Secret." The disciples, having witnessed an extraordinary display of divine glory, are instructed to keep this vision confidential. This secrecy is strategic, designed to prevent misunderstandings about Jesus' Messiahship that could arise from a partial revelation of His power without the full context of His suffering and resurrection.
"till the Son of man were risen from the dead"
This critical qualification provides the temporal boundary for the command. The silence is not permanent but conditional upon Jesus' resurrection. This explicit link highlights the resurrection as the ultimate validation and interpretive key for understanding Jesus' true identity, His divine glory, and the nature of His kingdom. It underscores that the full significance of the Transfiguration could only be grasped in light of His victory over death.
Literary Devices
Mark 9:9 employs several significant literary devices. The most prominent is the Messianic Secret, a recurring narrative motif in Mark's Gospel where Jesus commands individuals or demons to keep His identity or miraculous deeds confidential. In this verse, the secret is not absolute but time-bound, adding a layer of Foreshadowing as Jesus explicitly links the revelation of His glory to His future resurrection. This creates dramatic irony, as the disciples, despite witnessing His glory, do not yet grasp the necessity or nature of His suffering and death, which the resurrection will ultimately vindicate. The Symbolism of the mountain, a traditional place of divine encounter and revelation (as seen in Moses on Sinai), contrasts with the descent, signifying a return to the earthly realm where the divine revelation must be integrated into the unfolding plan of salvation.
Theological and Thematic Connections
Mark 9:9 profoundly connects the revelation of Christ's glory to the necessity of His suffering and resurrection. It underscores that true understanding of Jesus' identity as Messiah and Son of God is not found merely in spectacular displays of power or glory, but in the complete narrative arc that culminates in His victory over sin and death on the cross and through the resurrection. This verse emphasizes divine timing in revelation, teaching that God's full truth is often unveiled progressively, requiring patience and faith until the complete picture is revealed. It highlights the indispensable role of the resurrection as the ultimate validation of Jesus' claims and the foundation of Christian hope.
Reflection and Application
Mark 9:9 offers profound lessons for our spiritual journey. Just as the disciples needed the resurrection to fully comprehend the Transfiguration, we often need the full unfolding of God's plan to understand individual events or seasons in our lives. This verse encourages us to trust in God's perfect timing for revelation and understanding, even when His ways seem mysterious or counter-intuitive. It reminds us that God's wisdom often operates on a different timeline and with a different logic than our own, prioritizing the complete and redemptive narrative over immediate gratification or understanding. Furthermore, it reinforces the absolute centrality of the resurrection of Jesus Christ as the cornerstone of Christian faith, the ultimate proof of His divine authority, and the source of our hope for new life. Our faith is not built on fleeting moments of glory, but on the enduring reality of Christ's triumph over death.
Questions for Reflection
FAQ
Why did Jesus command silence about the Transfiguration?
Jesus commanded silence primarily for two strategic reasons, often referred to as the "Messianic Secret." First, to prevent premature and politically motivated attempts to crown Him as an earthly king. The popular Jewish expectation of the Messiah was largely political, and a public display of His divine glory could have ignited a rebellion, diverting attention from His true mission. Second, and more critically, the command was given "till the Son of man were risen from the dead." This meant that the full significance of His divine identity and glory, as witnessed in the Transfiguration, could only be properly understood and proclaimed after His suffering, death, and resurrection. The resurrection would serve as the ultimate validation and interpretive key for who Jesus truly was and what He came to accomplish, ensuring that His Messiahship was understood in terms of redemptive sacrifice rather than worldly power (Mark 8:31-33).
Christ-Centered Fulfillment
Mark 9:9, with its explicit reference to the "Son of man" rising from the dead, points directly to the very heart of Christ's redemptive work. The Transfiguration, a glimpse of Jesus' inherent divine glory, was not meant for immediate public consumption because its full meaning could only be unlocked by the resurrection. This foreshadows the ultimate revelation of Christ's identity and power through His victory over death, making Him the "firstfruits of those who are asleep" (1 Corinthians 15:20). The "Son of man," a title that encompasses both Jesus' humanity and His eschatological authority derived from Daniel 7:13, demonstrates that His glory is not merely a display of power, but the power to conquer sin and death. His resurrection is the climactic event that validates His claims, confirms His divine sonship (Romans 1:4), and inaugurates the new creation. Thus, the command in Mark 9:9 ensures that the disciples, and indeed all believers, would understand Christ's glory not as an isolated phenomenon, but as intrinsically linked to His atoning sacrifice and triumphant resurrection, forming the complete gospel message (1 Corinthians 15:3-4).