Mark 9:8Meaning & Commentary from the Church Fathers

ny earthly region, but in heaven; he did not remember that he and his fellow-Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father’s house in heaven, a house made with hands is not needed. But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.

The religious scholars taught that Elijah was to precede the Messiah and prepare the way; thus, the disciples were uncertain whether this current encounter with Elijah fulfilled the promise or if they should anticipate another appearance. This dilemma preoccupied their thoughts.

The Lord addressed their concerns with a reference to the scholars, speaking in a way that would challenge their conventional Jewish views of the Messiah's reign and the events leading up to it. He clarified that the coming of Elijah should not be considered as significant as the Jewish tradition suggested, nor should they await any physical manifestation of him; instead, the understanding should be spiritual. Indeed, Elijah was destined to come before Him, as prophesied by Malachi, to ready everything for the Messiah, which the scholars correctly noted. Nonetheless, they erred in their interpretation, thinking it pertained to a literal appearance and actions of Elijah. In truth, Elijah had already come in the form of John the Baptist; however, they engaged with him according to their own desires, as foretold in Scripture. The Son of Man, too, would not be recognized, and He would be treated as they saw fit. Yet, like His precursor, He was destined to endure suffering.

It is important to explore the depth of the apostles' reflections on their experience and on Christ’s words about His resurrection. They sought clarity on two key inquiries: the significance of the Son of Man rising from the dead and the scribes' assertion about Elijah’s prior coming. Jesus indeed provided answers to both queries. In Matthew’s Gospel, His response is clear, including the important clarification that “then the disciples understood that He spoke to them of John the Baptist.” This remark reframes Malachi’s prophecy as a theological assertion rather than a prediction tied to a specific future time.

In Mark’s account, the structure of the dialogue is somewhat more complex. Here, Jesus addresses the two questions distinctly. First, He affirms the necessity of Elijah’s arrival before the Messiah, as stated in Malachi 4:5, indicating that Elijah will prepare the way by restoring all things. He then addresses an implicit query regarding what it means for the Son of Man to rise from the dead. Some interpreters suggest there is an unspoken question concerning the purpose of His coming as the Son of Man. Jesus explains that He will endure significant suffering and humiliation.

Lastly, He revisits the initial question, confirming that Malachi's prophecy about Elijah has already been realized, noting that this Elijah faced a fate similar to the one He was about to endure. References to this are likely found in the historical accounts of the prophet Elijah and the trials he experienced under King Ahab.

This illustrates that despite Jesus' assurances, the Apostles remained hesitant to accept the notion of His mortality. According to the Evangelist Luke, those who experienced the Transfiguration chose to remain silent and did not share their vision during those days (Luke 9:36).

That revelation was meant solely for them; it was to be cherished in the depths of their souls, for disclosing it to the other disciples could stir envy and inflate their own egos. Prior to the resurrection, it would not serve to strengthen the faith of others and could obscure their understanding of His true mission on earth.

The challenge Christ faced in imparting new spiritual truths, even to those constantly in His company, is underscored by the fact that despite hearing about the resurrection from Him several times (John 2:19, Mark 8:31), the three disciples did not comprehend the meaning of His words when He referenced the resurrection, nor did they fully understand among themselves. He had informed the Jews that if they destroyed the temple of His body, He would raise it up again on the third day, and merely a week before the transfiguration, during Peter's significant confession, He had spoken nearly the same words that now bewildered them. Despite being repeated thrice, His words remained unclear and enigmatic to them. Although resurrection from the dead was a topic within Jewish theology, the teachings of the rabbis had been presented in such a manner that it was challenging for Christ’s disciples to reconcile their prior beliefs with His current declarations. They might have heard from certain synagogue speakers that only Israel would be resurrected; others suggested that righteous Gentiles adhering to the seven commandments given to Noah would also be included, while some believed that all Gentiles outside the Holy Land would be resurrected solely to face disgrace and eternal separation from Israel. Some even claimed that neither the Samaritans nor many of their own people—those who did not follow rabbinic laws—would partake in the resurrection.

In the midst of such bewilderment regarding who would rise, they faced even greater contradictions between the traditional teachings they had received regarding the timing and circumstances of the resurrection and the statements made by Christ. From childhood, they were taught to believe that all of Israel would be gathered from the corners of the earth at the arrival of the Messiah and that the dead would rise immediately. However, they also held that before this anticipated resurrection—seen as a precursor to the Messiah's kingdom—Elijah had to come first, an idea firmly held despite Christ’s clarifications (Matt. 11:14). Furthermore, they regularly heard synagogue preachers proclaim that the righteous dead would rise and partake in the Messiah's kingdom in Jerusalem, becoming fellow citizens alongside the living.

Upon hearing Jesus' instruction to remain silent about their experience until after His resurrection, the apostles complied but wondered, “What is this that is to rise from the dead?” They interpreted the resurrection as the grand commencement of the Messiah's reign, prompting them to question the Lord further: “Why do the scribes say that Elijah must come first?” Jesus clarified their misunderstanding, preparing them not for the display of His kingdom’s glory, but for its profound humility. He responded, “Elijah will come first, and he will restore all things. As it is written of the Son of Man, that he must suffer many things and be humiliated. Truly, I tell you, Elijah has already come, and they did not recognize him, but did whatever they desired with him; likewise, the Son of Man will also suffer at their hands.” The disciples realized He was referring to John the Baptist. Following the Lord's command, the holy apostles remained silent and did not reveal their vision of that day. Later, once the period of silence about this glorious event concluded, Peter regarded the Transfiguration as the most potent evidence of the Savior's divine power and glory (2 Pet. 1:16-18).