Marcos 9
Thomas Constable · Citado em PreceptAustin
Marcos 9
Constable - Perhaps the reference to six days followed by revelation should recall Exodus 24:15–16+. Moses was on Mt. Sinai for six days and then God revealed Himself on the seventh. This is the most precise date in Mark’s Gospel before the passion story. It also connects this fulfillment with Jesus’ prediction in verse 1. Mark placed Elijah in the prominent position (v. 4) probably because he was to be Messiah’s forerunner (Mal. 3:1; 4:5). Osborne has a note to help us establish the context of why does the transfiguration occur now - This event (TRANSFIGURATION) is intimately connected with what has preceded. Most of the Jewish people have only rumors, no realization of the identity of Jesus (Mk 8:28), while the disciples slowly begin to glimpse the reality, confessing Jesus as Messiah (Mk 8:29–30). Yet when Jesus clarifies that His messianic office involves Him as the Suffering Servant, they vociferously object (Mk 8:31–33), leading Jesus to clarify the true meaning of discipleship as suffering and sacrifice (Mk 8:34–38). Now God reveals the final stage of this key Christological section: Jesus is actually the glorious Lord, the final Moses in whom God’s Shekinah glory is revealed. (Teach the Text - Mark) Jesus took with Him Peter and James and John (recall that latter two are brothers) - These 3 disciples are clearly Jesus' "inner circle" and experienced events the other disciples did not such as raising of Jairus' daughter (Mk 5:37) and Jesus' Gethsemane experience (Mk 14:33+). Warren Wiersbe on Peter and John and James - Peter, James, and John had accompanied Jesus when He raised Jairus' daughter from the dead (Luke 8:51ff), and they would accompany Him when He prayed in the Garden (Matt. 26:36-46). These three occasions remind me of Philippians 3:10, "That I may know Him [the Transfiguration], and the power of His resurrection [raising the girl], and the fellowship of His sufferings [in the Garden]." (Borrow Be compassionate )
Marcos 9
Constable - The heavenly voice assured the disciples that even though the Jews would reject Jesus and the Romans would execute Him, He was still pleasing to the Father (cf. 1:11). It also helped these disciples understand Jesus’ superiority over the greatest of God’s former servants (cf. Deut. 18:15; Ps. 2:7; Isa. 42:1)....This revelation should encourage every disciple of Jesus. The Son of Man’s humiliation will give way to His glorification. He will certainly return to earth and establish the kingdom that the biblical prophets predicted. The faithful disciple can anticipate a glorious future with Him as surely as the beloved Son could look forward to that kingdom (cf. 8:35). Peter testifies to this event in his second epistle... For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”–and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. (2 Peter 1:17,18+) Cloud: the cloud enveloped both Jesus and the three disciples. The cloud and the voice of God terrified the disciples and caused them to fall immediately upon their faces, prostrate and unable to look up. As mortal men they were paralyzed in fear. Note three facts. 1. The cloud was "a bright cloud." This was the Shekinah glory, the cloud that symbolized God's presence. It was the cloud that guided Israel out of Egypt and that rested upon the tabernacle (Exodus 40:34-38) and above the Mercy Seat in the Most Holy Place. God "only hath immortality, dwelling in the light which no man can approach unto" (1 Tim. 6:16). God dwells in unapproachable light upon which no man can look. Peter later called it "the excellent glory" (2 Peter 1:17). 2. The "bright cloud" overshadowing Jesus is in contrast to the dark and threatening cloud that overshadowed the giving of the old covenant to Moses, that is, the law (Exodus 19:18; Exodus 20:21). There is a point to be made here. The law (old covenant) was dark and threatening (see Deeper Study #2—Galatians 3:10); the new covenant (the love of Christ) is bright and is given to save and bless, not to threaten and condemn (Hebrews 12:18-24. Cp. Hebrews 8:6-13.) 3. The voice speaking actually says in the Greek, "This is My Son, the Beloved One." Note the two facts stressed. Jesus is God's Son, and He is the Beloved One. The idea is that Jesus is the "only begotten Son" who was to be given for the world (John 3:16). (See The Preacher's Outline & Sermon Bible – Mark) Mark 9:8 All at once they looked around and saw no one with them anymore, except Jesus alone. Lu 9:36 24:31 Ac 8:39,40 10:16 Mark 9 Resources - Multiple Sermons and Commentaries Related Resources: Matthew 17:7-8+ And Jesus came to them and touched them and said, “Get up, and do not be afraid.” And lifting up their eyes, they saw no one except Jesus Himself alone. Luke 9:36+ And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen. THE PREVIEW OF THE KINGDOM ABRUPTLY ENDS All at once - NET = "Suddenly" "The word “suddenly” is exapina, found only here in the New Testament. It does not qualify the verb “looked around,” but refers to the change in the situation which they discovered on looking around." they looked around and saw no one with them anymore, except Jesus alone - Matthew 17:7+ recorded "Jesus came to them and touched them and said, “Get up, and do not be afraid.” "When the disciples dared to lift their faces and look around, they suddenly realized that the glory was gone." (Hiebert) So the high level conference came to an abrupt end. Jesus is not in the same natural state He had before His transfiguration. Looked around (4017)(periblepo from peri = around + blepo = to look) means literally to glance at or look around in various directions. All but one of the 7 NT uses describe Jesus looking around. In the NT periblepo is found only in the middle voice (reflexive voice) meaning to look round about oneself. Mk. 3:5; Mk. 3:34; Mk. 5:32; Mk. 9:8; Mk. 10:23; Mk. 11:11; Lk. 6:10 Hiebert sums up the transfiguration - The natural simplicity of the synoptic accounts and their sober insistence upon the detailed features powerfully testify to the historical reality of the event. 2 Peter 1:16–18 asserts the historicity of the occurrence. But the accounts of the event have evoked much critical discussion. In accepting the scriptural accounts as factual, we readily recognize that nowhere in the Gospels are we led further into that which is beyond ordinary human experience than in this singular occurrence. Beyond the confirmatory assertion in 2 Peter, Scripture makes no comment on the significance of the event. It obviously had a value for Jesus Himself, encouraging Him and assuring Him of the divine approval of His fitness to be our sinbearer on the cross. To the disciples, it confirmed the necessity of the coming cross and impressed them with the divine endorsement of Christ’s teaching concerning His impending sufferings. But it also inseparably linked the teaching of His suffering with His glory and gave them a vision of the future glory of the reigning Messiah (Gospel of Mark - An Expositional Commentary) Question - What was the meaning and importance of the transfiguration? Answer: About a week after Jesus plainly told His disciples that He would suffer, be killed, and be raised to life (Luke 9:22), He took Peter, James, and John up a mountain to pray. While praying, His personal appearance was changed into a glorified form, and His clothing became dazzling white. Moses and Elijah appeared and talked with Jesus about His death that would soon take place. Peter, not knowing what he was saying and being very fearful, offered to put up three shelters for them. This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for 7 days (Lev. 23:34–42). Peter was expressing a wish to stay in that place. When a cloud enveloped them, a voice said, “This is My Son, whom I have chosen, whom I love; listen to Him!” The cloud lifted, Moses and Elijah had disappeared, and Jesus was alone with His disciples who were still very much afraid. Jesus warned them not to tell anyone what they had seen until after His resurrection. The three accounts of this event are found in Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36. Undoubtedly, the purpose of the transfiguration of Christ into at least a part of His heavenly glory was so that the “inner circle” of His disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold Him in His glory. The disciples, who had only known Him in His human body, now had a greater realization of the deity of Christ, though they could not fully comprehend it. That gave them the reassurance they needed after hearing the shocking news of His coming death. Symbolically, the appearance of Moses and Elijah represented the Law and the Prophets. But God’s voice from heaven – “Listen to Him!” - clearly showed that the Law and the Prophets must give way to Jesus. The One who is the new and living way is replacing the old – He is the fulfillment of the Law and the countless prophecies in the Old Testament. Also, in His glorified form they saw a preview of His coming glorification and enthronement as King of kings and Lord of lords. The disciples never forgot what happened that day on the mountain and no doubt this was intended. John wrote in his gospel, “We have seen His glory, the glory of the one and only” (John 1:14). Peter also wrote of it, “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, ‘This is my Son, whom I love; with Him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain” (2 Peter 1:16-18). Those who witnessed the transfiguration bore witness to it to the other disciples and to countless millions down through the centuries. (Source: GotQuestions.org) Mark 9:8 Jesus only. The fullness of heaven is Jesus Himself. The duration of heaven is the eternity of Jesus. The light of heaven is the face of Jesus. The joy of heaven is the presence of Jesus. The melody of heaven is the name of Jesus. The harmony of heaven is the praise of Jesus. The theme of heaven is the work of Jesus. The employment of heaven is the service of Jesus. Mark 9:9 As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. Wuest And while they were coming down out of the mountain, He charged them that they should narrate the things which they saw to not even one person, except when the Son of Man should arise out from amongst the dead. (Wuest) NET Mark 9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. NLT Mark 9:9 As they went back down the mountain, he told them not to tell anyone what they had seen until the Son of Man had risen from the dead. ESV Mark 9:9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until the Son of Man had risen from the dead. NIV Mark 9:9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. GNT Mark 9:9 Καὶ καταβαινόντων αὐτῶν ἐκ τοῦ ὄρους διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ. KJV Mark 9:9 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. He gave them orders: Mk 5:43 8:29,30 Mt 12:19 17:9 until the Son of Man: Mk 9:30,31 8:31 10:32-34 Mt 12:40 16:21 27:63 Lu 24:46 Mark 9 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 17:9+ As they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.” Luke 9:36-37+ And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen. COMING DOWN FROM A "MOUNTAIN TOP EXPERIENCE" Akin - The summit on the mountain has concluded. The three disciples have learned that despite his earthly, outward appearance, Jesus is God. The transfiguration has proven that beyond any reasonable question. But, might the transfiguration not be an evidence of the soon triumph of the Messiah without the cross? Might the Christ enter into His glory and establish His kingdom in power now given the breath-taking display they had just witnessed? Who says the cross must come before the crown? Jesus does. What He has just experienced has not weakened His resolve to go to Calvary. It has emboldened Him to go and drink the very last drop of the cup of divine wrath in the place of unworthy and helpless sinners (Sermon) As they were coming down from the mountain - Talk about descending to the "lowlands of reality." These three men had seen the King of glory. They had received a preview of coming attractions, the Messianic Kingdom on earth. They saw something no other men had ever seen. So they were coming down in elevation, but surely the were coming down in elation! But they would never forget this time of Jesus' transfiguration. He gave them orders not to relate to anyone what they had seen - (Similar to Mk 1:34, 43–44; Mk 3:11–12; Mk 5:43; Mk 7:36; Mk 8:30) - Them refers to the three disciples for only they knew about what had transpired at the transfiguration. It would be part of the truth that would contribute to their radical transformation into men willing to die for what and in Whom they believed. Some would classify this as a so-called "Messianic Secret (click for more detail)." Luke tells us Peter, James and John obeyed Jesus' orders "And they kept silent, and reported to no one in those days any of the things which they had seen." (Luke 9:36-37+) Others had not obeyed similar orders (Mk 1:40–45; Mk 7:36). Gave orders (1291) diastello from dia = asunder, intensifies + stello = to send) means to send through referring to giving an explicit command that is unambiguously, unmistakably clear. It means to draw asunder, to distinguish, to set forth distinctly, to command. Diastello is a stronger verb than entellomai (to command) as we see for example in Mk 7:36 where Jesus "gave them orders not to tell anyone (that He had healed a deaf man)." BDAG - to "define or express in no uncertain terms what one must do" and so to give strict orders (Heb 12:20). When diastello is followed by a negative it means to prohibit or forbid (Mt 16:20, Mark 5:43; 7:36; 8:15; 9:9; ). It is used 8x in the NT only in the middle voice Relate (1334)(diegeomai from diá = through + hēgéomai = to lead) means to conduct a narration through to the end. To recount in full, giving a detailed account as did the Gadarene townspeople in Mk 5:16+ who described in detail Jesus' encounter with the demoniac (and the swine drowning) which prompted the whole town to beg Him to leave! Until - This is a very important expression of time. Until means something will continue to happen up to a point and then it will not happen. In this case what would continue until Jesus rose from the dead was their SILENCE on the transfiguration. After the resurrection, proclamation is the order of the day! The Son of Man rose from the dead - Jesus' favorite self-designation was Son of Man and it speaks of His divinity and His humanity. Once Jesus had risen from the dead the disciples could speak of the transfiguration. Son of Man - Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; The “Son of Man’ title appear only twice in the first half of Mark (Mk 2:10, 28). Now it will occur with great regularity especially in the context of His suffering (Mk 8:31; 9:9, 12; 10:33, 45; 14:21, 41). Constable - The Old Testament taught a resurrection of the dead (Dan. 12:2; cf. John 11:24), but the disciples could not harmonize that revelation with Jesus’ statement that He would rise three days after He died (8:31). The whole idea of Messiah dying was incomprehensible to them. Hurtado writes "It is only in the light of the crucifixion and resurrection that Jesus’ true person can be understood, for he is not just a wonderful visitor from heaven or an especially favored man given mystic glory but one called to ‘give his life to redeem many people’ (Mk 10:45).” (Mark Commentary) Oswald Chambers - Why are we not told plainly? He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. Mark 9:9. Say nothing until the Son of man is risen in you—until the life of the risen Christ so dominates you that you understand what the historic Christ taught. When you get to the right state on the inside, the word which Jesus has spoken is so plain that you are amazed you did not see it before. You could not understand it before, you were not in the place in disposition where it could be borne. Our Lord does not hide these things; they are unbearable until we get into a fit condition of spiritual life. “I have yet many things to say unto you, but ye cannot bear them now.” There must be communion with His risen life before a particular word can be borne by us. Do we know anything about the impartation of the risen life of Jesus? The evidence that we do is that His word is becoming interpretable to us. God cannot reveal anything to us if we have not His Spirit. An obstinate outlook will effectually hinder God from revealing anything to us. If we have made up our minds about a doctrine, the light of God will come no more to us on that line, we cannot get it. This obtuse stage will end immediately His resurrection life has its way with us. “Tell no man …”—so many do tell what they saw on the mount of transfiguration. They have had the vision and they testify to it, but the life does not tally with it, the Son of man is not yet risen in them. I wonder when He is going to be formed in you and in me? QUESTION - What does it mean that Jesus is the Son of Man? ANSWER - Jesus is referred to as the “Son of Man” 88 times in the New Testament. In fact, Son of Man is the primary title Jesus used when referring to Himself (e.g., Matthew 12:32; 13:37; Luke 12:8; John 1:51). The only use of Son of Man in a clear reference to Jesus, spoken by someone other than Jesus, came from the lips of Stephen as he was being martyred (Acts 7:56). Son of Man is a title of humanity. Other titles for Christ, such as Son of God, are overt in their focus on His deity. Son of Man, in contrast, focuses on the humanity of Christ. God called the prophet Ezekiel “son of man” 93 times. In this way, God was simply calling Ezekiel a human being. Son of man is simply a periphrastic term for “human.” Jesus Christ was truly a human being. He came “in the flesh” (1 John 4:2). Son of Man is a title of humility. The Second Person of the Trinity, eternal in nature, left heaven’s glory and took on human flesh, becoming the Son of Man, born in a manger and “despised and rejected by mankind” (Isaiah 53:3). The Son of Man had “no place to lay his head” (Luke 9:58). The Son of Man ate and drank with sinners (Matthew 11:19). The Son of Man suffered at the hands of men (Matthew 17:12). This intentional lowering of His status from King of Heaven to Son of Man is the epitome of humility (see Philippians 2:6–8). Son of Man is a title of deity. Ezekiel may have been a son of man, but Jesus is the Son of Man. As such, Jesus is the supreme example of all that God intended mankind to be, the embodiment of truth and grace (John 1:14). In Him “all the fullness of the Deity lives in bodily form” (Colossians 2:9). For this reason, the Son of Man was able to forgive sins (Matthew 9:6). The Son of Man is Lord of the Sabbath (Mark 2:28). The Son of Man came to save lives (Luke 9:56; 19:10), rise from the dead (Mark 9:9), and execute judgment (John 5:27). At His trial before the high priest, Jesus said, “I say to all of you: From now on you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven” (Matthew 26:64). This statement immediately ended the trial, as the court accused the Lord of blasphemy and condemned Him to death (verses 65–66). Son of Man is a fulfillment of prophecy. Jesus’ claim before the high priest to be the Son of Man was a reference to the prophecy of Daniel 7:13–14, “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” Daniel saw glory, worship, and an everlasting kingdom given to the Messiah—here called the “Son of Man”—and Jesus applied this prophecy to Himself. Jesus also spoke of His coming kingdom on other occasions (Matthew 13:41; 16:28). The author of Hebrews used a reference to the “son of man” in the Psalms to teach that Jesus, the true Son of Man, will be the ruler of all things (Hebrews 2:5–9; cf. Psalm 8:4–6). The Son of Man, in fulfillment of Old Testament prophecy, will be the King. Jesus was fully God (John 1:1), but He was also fully human (John 1:14). As the Son of God and the Son of Man, He is deserving of both titles.GotQuestions.org Mark 9:10 They seized upon that statement, discussing with one another what rising from the dead meant. Wuest And the foregoing matter they kept carefully and faithfully to themselves, all the while discussing with one another what that particular thing, namely, to arise out from amongst the dead, was. (Wuest) NET Mark 9:10 They kept this statement to themselves, discussing what this rising from the dead meant. NLT Mark 9:10 So they kept it to themselves, but they often asked each other what he meant by "rising from the dead." ESV Mark 9:10 So they kept the matter to themselves, questioning what this rising from the dead might mean. NIV Mark 9:10 They kept the matter to themselves, discussing what "rising from the dead" meant. GNT Mark 9:10 καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς συζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι. KJV Mark 9:10 And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. YLT Mark 9:10 and the thing they kept to themselves, questioning together what the rising out of the dead is. ASV Mark 9:10 And they kept the saying, questioning among themselves what the rising again from the dead should mean. CSB Mark 9:10 They kept this word to themselves, discussing what "rising from the dead" meant. they: Ge 37:11 Lu 2:50,51 24:7,8 Joh 16:17-19 what: Mk 9:32 Mt 16:22 Lu 18:33,34 Lk 24:25-27 Jn 2:19-22 12:16,33,34 Joh 16:29,30 Ac 17:18 Mark 9 Resources - Multiple Sermons and Commentaries DISCIPLES QUESTION RISING FROM THE DEAD This detail is found only in the Mark's Gospel. They seized upon that statement (logos = :"a word," the matter spoken of) - Seized is a strong verb krateo which has been used several times in Mark of literally taking hold (Mk. 1:31; Mk. 3:21; Mk. 5:41; Mk. 6:17) but here is used figuratively describes the three disciples in a sense "grasping hold of" this particular statement by Jesus. The NET helps understand the meaning of krateo here, rendering it "They kept this statement to themselves." Hiebert suggests that the strong verb krateo " meaning “to take hold of, to seize,” more probably means that the three disciples fastened their thoughts on the saying about His resurrection. This they did by questioning among themselves, discussing its possible meaning." (Gospel of Mark - An Expositional Commentary) Daniel Hill makes the point that the three disciples "obeyed the command not to tell others of what they had seen." Principle: Obedience even in the midst of lack of understanding. Illustration: A man was visiting an African Mission center and the missionary was showing him around the compound. A missionaries son was playing under a tree when the missionary turned and shouted, "Down on the ground," and then he ordered "Crawl towards me," it was only after the boy was safely away from the tree that the visitor saw the poisonous snake hanging from the limbs over where the boy was playing. The boy was obedient, even though he did not know what was going on. How obedient would we be in a similar situation? Peter, James, and John did not understand. But they were obedient. (Mark 9) Discussing with one another - Discussing is suzeteo which in the present tense means they continued to carry on a conversation. Suzeteo sometimes had the sense of debating or disputing, but while possible this meaning is not obvious from the context. The point is they wanted to know what Jesus was talking about. The implication seems clear that their ongoing discussion/dialogue/debate indicates they were perplexed by Jesus' words. Hiebert - The doctrine of the future resurrection was familiar to them, being one of the central tenets of the Pharisees and a teaching commonly accepted among the Jews. Their perplexity concerned Jesus’ strange reference to His own resurrection from among the dead as something to take place soon. It conveyed the unwelcome implication of His coming death. This confused them, because they associated the idea of reigning, rather than dying, with the Messiah. They still had no conception of the fact that the death and resurrection of Christ would constitute the center of the gospel. (Gospel of Mark - An Expositional Commentary) MacArthur is similar on discussing with one another - They had seen Jesus raise people from the dead (Matt. 11:5; cf. Matt. 9:24–25; Luke 7:14–15; John 11:43–44) and had even done so themselves (Matt. 10:8). The disciples also understood from the Old Testament that there would be a general resurrection (Job 19:26–27; Dan. 12:1–2). They were not having a discussion about the nature of resurrection in general but about the resurrection of Jesus in particular. They were confused about His death and rising, which did not fit into their view of the Messiah’s mission. (MNTC-Mk) What rising (anistemi - see notes on Mk 8:31) from the dead meant - This is amazing because Jesus had already discussed His resurrection before. But their dullness would be seen again when Jesus made a similar statement in Lk 9:32.
Marcos 9
Constable explains that "The appearance of Elijah on the mountain led to a discussion of his role as Messiah’s forerunner. This conversation developed as the disciples followed Jesus down the mountain." Akin has an interesting thought - The presence of Moses and Elijah at the transfiguration, references to resurrection from the dead, and the recognition that Jesus is the Messiah would constitute a compelling argument that the end of the age is near. Therefore that prompts a question in the disciples mind recorded in v. 11. (Sermon) They asked Him - Asked (questioned) is in the eperotao indicating the asked over and over. Saying Why is it that the scribes (grammateus) say that Elijah must come first - Note the verb must (dei) which speaks of the absolute necessity that this must occur. Come first means before the arrival of the Messiah. This is a logical question in light of Scripture in Malachi 4 (below) and their experience on the mountain
Marcos 9
Constable has a good thought that "The Old Testament passage to which Jesus referred was 1 Kings 19:1–3, 10. There Ahab, and especially Jezebel, swore to kill Elijah. They “wished” to execute him. This is exactly what “King” Herod Antipas, and especially Herodias, really did to John the Baptist. Now we see why Mark recorded the story of John’s death (Mk 6:17–29). It was to show that John the Baptist fulfilled the prophecies about Elijah coming." Swete adds that "“In this case Scripture had foretold the future not by prophecy but by a type. The fate intended for Elijah (I Kings 19:2, 10) had overtaken John.” In Matthew's parallel account we read " I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” (HE WILL BE KILLED JUST LIKE JOHN) 13 Then (WHEN? WHEN JESUS MADE THE PREVIOUS STATEMENT) the disciples understood that He had spoken to them about John the Baptist. John Grassmick writes that “John the Baptist fulfilled the Elijah prophecy (Mal. 4:5-6) typically at Christ’s First Advent. Yet, Malachi’s prophecy (Mal. 4:5-6) indicates that Elijah himself [or one in the spirit of Elijah like John the Baptist] will also appear just before Christ’s Second Advent (cf. Rev. 11:3ff+). (Bible Knowledge Commentary) Constable - Evidently Mark did not mention John the Baptist as the fulfillment of this prophecy, as Matthew did, because his identity is obvious to the careful reader. The fulfillment was not complete, however, because someone will come in the spirit and power of Elijah to prepare the way before Messiah’s second coming (Mal. 4:5; cf. Rev. 11:3ff+). This discussion clarified for the disciples and for Mark’s readers how Jesus’ messiahship harmonized with Old Testament prophecy that seems to contradict it. Disciples of Jesus must have no doubts about His being the Son of Man, especially since they can anticipate testing through suffering for their faith. The importance of strong faith comes through in the next incident that Mark recorded.