Mar 9:1-13 | TNotes | STEP | 9:1 The introductory I tell you the truth indicates that the promise in this verse is important, but the meaning of the promise is much debated. It might suggest that some of the disciples will (1) witness Jesus’ resurrection from the dead (ch 16 ); (2) experience the coming of the Spirit upon the church (Acts 2 ); (3) see the fall of Jerusalem in AD 70; or (4) witness Jesus’ transfiguration as a foretaste of God’s coming Kingdom. Mark’s placement of the promise right before the transfiguration account (Mark 9:2-8 ) indicates that he probably meant the transfiguration as the fulfillment (see 2 Pet 1:16-18 ).

9:1 ^a The introductory I tell you the truth indicates that the promise in this verse is important, but the meaning of the promise is much debated. It might suggest that some of the disciples will (1) witness Jesus’ resurrection from the dead (ch 16 ^b); (2) experience the coming of the Spirit upon the church (Acts 2 ^c); (3) see the fall of Jerusalem in AD 70; or (4) witness Jesus’ transfiguration as a foretaste of God’s coming Kingdom. Mark’s placement of the promise right before the transfiguration account (Mark 9:2-8 ^d) indicates that he probably meant the transfiguration as the fulfillment (see 2 Pet 1:16-18 ^e).
Summary for Mark 9:2-8: 9:2-8 ^f This account is tied to 8:27–9:1 ^g both chronologically (six days later) and thematically (9:7 ^h).

• The presence of Peter, James, and John (see also 5:37 ⁱ; 13:3 ^j; 14:33 ^k) might be the fulfillment of 9:1 ^l (“some standing here”). Some interpreters believe that the pre-incarnate glory of the Son of God broke through the veil of his humanity (John 1:14 ^m; 17:5 ⁿ) at the transfiguration. It is more likely that this event was an advance glimpse of the Son of Man’s future glory (see Matt 16:28 ^o; 2 Pet 1:16-18 ^p; cp. Exod 34:28-35 ^q; 2 Cor 3:7-18 ^r).
9:4 ^s The appearance of Elijah and Moses might indicate the fulfillment of the law and the prophets in Jesus (see Matt 5:17 ^t; cp. Mal 4:4-5 ^u).
Summary for Mark 9:5-6: 9:5-6 ^v The suggestion to build three shelters as memorials (see Lev 23:33-43 ^w; Num 29:12-34 ^x) places Moses, Elijah, and Jesus on the same footing. The suggestion ignores Peter’s own earlier confession (Mark 8:29 ^y) and the fact that only Jesus had been transfigured (9:2-3 ^z).
9:7 ^aa a cloud: Cp. Exod 40:34-35 ^ab.

• The voice from the cloud issued a stern rebuke of Peter’s suggestion: This is my dearly loved Son—not an equal of Moses and Elijah. God’s voice also confirmed Peter’s earlier confession (Mark 8:29 ^ac), and it indirectly rebuked Peter for rejecting Jesus’ prediction of his suffering (8:32 ^ad) by telling him and the other disciples to listen to him.
9:8 ^ae Only Jesus remained, not Moses or Elijah. Jesus was clearly superior to Elijah and Moses.
9:9 ^af Secrecy would no longer be necessary after the Son of Man had risen from the dead, because Jesus the Messiah would then be clearly understood as apolitical and non-militaristic, so he could be proclaimed openly to all (see Acts 2:36 ^ag; 3:6 ^ah).
9:10 ^ai Only after the fact did the three disciples understand what Jesus meant by “rising from the dead.”
9:11 ^aj The disciples wanted to understand the prediction that Elijah must return before the Messiah comes (see Mal 4:5-6 ^ak). How did this prediction fit with Jesus’ proclamation of God’s Kingdom and his prediction of his own death, resurrection, and return (Mark 8:31 ^al, 38 ^am; 9:9 ^an)?
9:12 ^ao The teachers of the law were correct: Elijah must return before the consummation of God’s Kingdom, but Scripture also said that the Son of Man would suffer greatly (e.g., Ps 22 ^ap; Isa 52:13–53:12 ^aq).
9:13 ^ar The teachers of the law erred by not realizing that Elijah had already come (see Matt 17:11-13 ^as; cp. Mal 4:5-6 ^at). As a result, they failed to recognize that the Kingdom of God had already come and that the Messiah’s suffering and death that were predicted in Scripture were about to take place.