Matthew 17:9

Mat 17:9. Jesus charged them — Tell the vision to no man — Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight; nor to any other persons, lest it should enrage some the more, and his approaching sufferings should make others disbelieve it. “He knew,” says Macknight, “that the world, and even his own disciples, were not yet capable of comprehending the design of his transfiguration, nor of the appearing of Moses and Elias; and that if this transaction had been published before his resurrection, it might have appeared incredible, because hitherto nothing but afflictions and persecutions had attended him.” Till the Son of man be risen again — Till the resurrection shall make it credible, and confirm your testimony about it. Accordingly we learn from Mark and Luke, that they kept the matter close, and told no man in those days any of those things which they had seen. They questioned, however, one with another, what the rising from the dead should mean, Mar 9:10. They had never heard from the doctors that the Messiah was to die, far less that he was to be raised from the dead. On the contrary, they thought he was to abide for ever, Joh 12:34, and that there was to be no end of his kingdom; wherefore they were utterly at a loss to understand what their Master meant when he spake of his rising again; and being afraid to ask a particular explication of the matter, they disputed much among themselves about it to no purpose.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

17:9 Jesus could not be fully understood until all of his work was accomplished, particularly his death and resurrection.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 17:9. Μηδενὶ, to no one) not even to their fellow-disciples.—ἕως οὗ, κ.τ.λ.,. until, etc.) After His resurrection they did mention it; see 2Pe 1:18. St Matthew also recorded it, although he had not been present.—ἀναδτῇ, have risen) The glory of the resurrection rendered this previous manifestation more credible.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_17:9. Ὅραμα] the thing seen, spectaculum. Act_7:31; Sir_43:1; Xen. Cyr. iii. 3. 66; de re equestr. ix. 4; Dem. 1406. 26; Pollux, ii. 54; used in the LXX. with reference to whatever is seen in vision by a prophet.

ἐκ νεκρῶν] from Sheol, as the abode τῶν νεκρῶν. On the omission of the article, see Winer, p. 117 [E. T. 153]. The reason of the prohibition can only be the same as in Mat_16:20, where see note. According to the mythical view (see observations after Mat_17:12), it was intended to explain the circumstance of a narrative composed in a later age, and, nevertheless, one which proceeded from the three witnesses.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 17:9-13 . Conversation while descending the hill .

Mat 17:9 . μηδενὶ εἴπητε : injunction of secrecy. The reason of the injunction lies in the nature of the experience. Visions are for those who are prepared for them. It boots not to relate them to those who are not fit to receive them. Even the three were only partially fit; witness their terror (Mat 17:6 ). τὸ ὅραμα , the vision , justifying the view above given of the experience, held, among others, by Elsner, Herder, Bleek and Weiss. Herder has some fine remarks on the analogy between the experiences of Jesus at His baptism and on the Mount, six days after the announcement at Caesarea Philippi, and those of other men at the time of moral decisions in youth and in the near presence of death ( vide his Vom Erlöser der Menschen , §§ 18, 19). ἕμς οὗ , followed by subjunctive without ἄν ; in this case ( cf. Mat 16:28 ) one of future contingency at a past time. The optative is used in classics ( vide Burton, § 324). Not till the resurrection. It is not implied that Jesus was very desirous that they should then begin to speak, but only that they could then speak of the vision intelligently and intelligibly. Christ’s tone seems to have been that of one making light or the recent experience (as in Luk 10:20 ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Which they saw: otherwise the word, used in this place is properly spoken of that which is seen in a dream.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 9. Tell the vision to no man] See the note on Mt 16:20; and farther observe, that as this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by his death and resurrection.

The whole of this emblematic transaction appears to me to be intended to prove,

1st. The reality of the world of spirits, and the immortality of the soul.

2dly. The resurrection of the body, and the doctrine of future rewards and punishments, see Mt 16:27.

3dly. The abolition of the Mosaic institutions, and, the fulfilment of the predictions of the prophets relative to the person, nature, sufferings, death, and resurrection of Christ, and the glory that should follow.

4thly. The establishment of the mild, light-bringing, and life-giving Gospel of the Son of God. And

5thly. That as the old Jewish covenant and Mediatorship had ended, Jesus was now to be considered as the sole Teacher, the only availing offering for sin, and the grand Mediator between God and man.

There are many very useful remarks on this transaction, by the late venerable Bp. Porteus.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(9) Tell the vision to no man.—The command obviously included even the rest of the Apostles within the range of its prohibition. For them in their lower stage of spiritual growth, the report of the vision at second hand would either have led them to distrust it or to pervert its meaning. Whatever reasons excluded them from being spectators were of still greater weight for the time against their hearing of what had been seen from others. The Greek word for “vision,” it may be noted, means simply “what they had seen,” and does not suggest, as the English word does, the thought of a dream-state in the beholders.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

9. the vision] = “what things they had seen” (Mark); “those things which they had seen” (Luke).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And as they came down from the mountain,.... Where all these things had been transacted,

Jesus charged them, saying, tell the vision to no man: by the "vision" is meant, as it is explained in Mark, "what things they had seen"; as Moses and Elias, and the bright cloud that overshadowed them, and Christ transfigured before them, in a surprising, glorious manner. These Christ strictly ordered Peter, James, and John, to speak of to no man whatever; no, not their fellow disciples; who either would be apt to disbelieve them, on account of the greatness of them, as Thomas did the resurrection of Christ afterwards; or lest they should be troubled and displeased, that they were not admitted to the same sight; and especially not to the multitude, or to any other person,

until the son of man be risen again from the dead; meaning himself and his resurrection, when such proof would be given of his mission, authority, and glory, which would make this account more easy to be believed: besides, he had told the Jews, that no sign, that is, from heaven, as this voice was, should be given, but the sign of the Prophet Jonas; referring to his resurrection, which would be a sure testimony of the truth of his Messiahship. This order of Christ was strictly observed by the disciples; for Luke, says, "they kept it close"; to themselves, in their own breasts; it lay concealed between these three; "and told no man in those days, any of those things which they had seen": and Mark says, "they kept that saying within themselves"; only as he adds, they were "questioning one with another, what the rising from the dead should mean": for they were not yet reconciled to the Messiah's dying, which was contrary to their expectation of a temporal kingdom; and therefore could not tell what to make of his rising again, whether this had not some secret, mystical meaning; for of his resurrection from the dead, in a literal sense, they had no notion; though it was foretold in the writings of the Old Testament, and had been so lately affirmed by Christ himself.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.

Ver. 9. Tell the vision to no man] Tacitus, we say, is a good historian. Taciturnity and silence, we are sure, is in some cases a great virtue, a high commendation. Consus, the god of counsel, had his temple in Rome, under coverture, saith Servius, ut ostenderet consilium debere esse tectum. There is "a time to be silent," saith Solomon, Ecc 3:7. Queen Elizabeth’s motto was Video, Taceo, I see, and say nothing. A fit motto for a maid, in earth the first, in heaven the second maid, as one poet calleth her. Ministers should know when and to whom and in what order to set forth God’s truths; to time a word with a learned tongue, as Isaiah hath it; to set a word upon its wheels, as Solomon; to circumstantiate it so as the people can hear, can bear, as our Saviour did. This is surely a high point of heavenly husbandry. As it is also in all sorts of Christians to be sober in prayer, 1Pe 4:7, that is, as Bifield saith, to keep God’s counsel, not to be proud, or boast of success, or speak of the secret sweetness of God’s love, without calling; it is to conceal the familiarity of God in secret.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Tell the vision to no man - This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them it was unnecessary that they should relate what they had seen. When he was crucified they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it as many as the law required Deu 17:6; Heb 10:28, and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.

Vision - Sight; appearance. What they had seen on the mount.

Charged them - Gave them a commandment.

The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds Mar 9:10, “they kept that saying with themselves, questioning one with another what the rising from the dead should mean.” The Pharisees believed that the dead would rise, and there is no doubt that the disciples believed it; but their views were not clear, and, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mar 12:40 that he would rise after three days.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Tell the vision to no man, till the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith the same, Mar 9:9. Luke saith, Luk 9:36, They kept it close, and told no man in those days any of those things which they had seen. The other two evangelists record the precept; Luke and Mark, their obedience to it. The most probable reason of this charge given by interpreters is, lest his after sufferings should have shaken again their faith, as to the Divine nature of Christ, before he was by his resurrection from the dead declared to be the Son of God with power, as the apostle speaks, Rom 1:4.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

9. Vision — Or sight. The word does not intimate that it was not a reality. Tell the vision to no man, until… risen from the dead — Just so the Lord in the last chapter forbade them to tell any one that he was the Christ. See our comment on Mat_16:20. It was not until they had beheld all the scenes of his death and resurrection, and been empowered by the Spirit from on high, that they were competent to preach the Messiah as he is. Silence and discipline were their present duty. How could they properly preach a crucified and risen Saviour, when they were resolutely opposed to his death, (Mat_16:20,) and, according to Mark, they questioned what the rising from the dead might mean? They had, indeed, preached in the earlier part of his ministry. But they had only preached repentance because the kingdom of heaven was at hand.

Had they preached the Messiah now they would hardly have held him forth as a dying Redeemer. And had they preached him as a glorious Messiah, superior to Moses and Elias, as set forth in his transfiguration, the Jewish authorities would have held them guilty of treason.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

As they came down from the mountain. The Transfiguration is supposed to have taken place at night, and the following conversation to have passed in the early morning of the next day. Tell the vision (to orama , what bad been seen) to no man. This was a strict and formal command. The chosen three were at present not to mention the occurrence to anyone, not even to their fellow disciples. Possibly these would hardly have believed the marvellous tale, and their unbelief would have hardened their heart; or, if they fully credited it, they might have been jealous of the preference shown to some of their company. At any rate, neither they nor others were prepared to receive the great lesson of the scene that the old covenant had done its work, that the Law and the prophets were superseded and must make way for the new dispensation. Had the story been divulged to the people generally, they would have stumbled at the cross and Passion, which would seem no fitting sequel to this glory. (see on Mat_16:20) Until the Son of man be risen again (anasth) from the dead. When this great event happened and was known to be the fact, there could be no doubt that Christ was God, and the tale of the Transfiguration would no longer be incredible. Thomas"s confession, "My Lord and my God," would be echoed in the heart and conscience of all disciples. St. Luke, though he does not mention Christ"s injunction, notifies that it was carefully observed, "They kept it close, and told no man in those days any of those things which they had seen." (These last words, ouderakan , explain what St. Matthew above calls "the vision," to orama , the objective spectacle) The compliance with the injunction shows that they understood something of the spiritual nature of the transaction. We may also note that the prohibition itself is presumptive evidence against the supposed mythical character of the vision.

Vers. 9-13. The harbinger.

After the Transfiguration, Jesus and his disciples came down the mountain side. Ecstasies, even in religion, have their sombre interludes. But in these we may still remain in the blessed company of Jesus. As they descended, Jesus "commanded his disciples, saying, Tell the vision to no man, until the Son of man be risen from the dead." This command astonished them. Interpreting the prophets, the scribes expected Elijah to come as the harbinger of Messiah. As Elijah had now appeared, the disciples were eager to proclaim this as the accomplishment of the prophecy. But they were now further surprised to learn that the prophecy had already been fulfilled in the person of John the Baptist. Our Lord had before spoken to this effect; (see Mat_11:14) but these disciples, Peter, James, and John, appear then to have been absent on a preaching excursion. Note: It is the fate of prophecy to be fulfilled without being noticed by the world. "But the wise shall understand." Let us consider

I THE COMING OF ELIJAH IN THE PERSON OF THE BAPTIST.

1. The scribes looked for the Tishbite.

(1) They did so the recognized public interpreters of prophecy. Isaiah spoke of a harbinger of Messiah. (see Isa_40:3-5) This harbinger is mentioned again, and distinguished as "Elijah the prophet". (see Mal_4:5, Mal_4:6) The scribes concluded that Elijah the Tishbite literally should appear.

(2) They "knew not" John the Baptist in the character of Elijah. He did not answer their expectations as the literal Elijah. Neither did his testimony to Jesus suit their prejudices. Jesus did not come as that secular king whom they fondly hoped to See. So does the spirit of the world blind the spiritual vision.

(3) The disciples of Jesus were influenced by the teaching of the scribes. They therefore rejoiced to see here in the holy mount the literal Elijah; and fain would they conclude that this was the fulfilment of the prophecy. They were accordingly eager to bear testimony to what they had seen. It had not occurred to them, any more than to the scribes, to identify the Baptist as the Elijah of the prophet.

2. Yet was the Baptist the Elijah of prophecy.

(1) Gabriel announced him in this quality. To Zacharias the angel said of John, "He shall go before the face of the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him". (Luk_1:17) The reference here to the Prophet Malachi cannot be mistaken.

(2) Zacharias, in the spirit of prophecy, confirmed the testimony of Gabriel. "And thou, child, shalt be called the prophet of the Most High: for thou shalt go before the face of the Lord to make ready his ways". (Luk_1:76)

(3) John came accordingly "in the spirit and power of Elijah." Like that prophet, his dwelling was in the wilderness; his attire was rough; and his habits were simple and severe. (cf. 2Ki_1:8 Mat_3:4) His preaching was repentance. "To turn the heart of the believing fathers to the unbelieving children, and the heart of the children to their fathers," and thus to avert the curse of God from the land.

(4) John roundly announced himself to be that voice in the wilderness of which Isaiah spake. (see Joh_1:23)

3. In this quality John was recognized by Jesus.

(1) He did so practically, for he did not commence his preaching until John had ended his public ministry. Thus: "When he heard that John was delivered up, he withdrew into Galilee," and it is added, "From that time began Jesus to preach". (cf. Mat_4:12-17 Mar_1:14, 15)

(2) The importance of this question of time is evident also from the reference to it again by Peter when he came to preach the gospel to Cornelius. (see Act_10:36, Act_10:37) Peter evidently viewed it as an important mark of Messiah.

(3) Jesus in his teaching, as well as in his conduct, acknowledged John as the Elijah of prophecy. He did so to the multitude after the retirement from him of certain disciples of John who came to him with a message from John in his prison. "This is he of whom it is written, Behold, I send my messenger before thy face, who shall prepare thy way before thee And if ye will receive it, this is Elijah, which is to come". (see Mat_11:10-14) In this passage our Lord refers to both the prophets who mention the harbinger of Messiah, Isaiah and Malachi, and applies their prophecies to John. In the text also Jesus declares John to be "that Elijah" as "come already.

II THE COMING OF ELIJAH AS THE HERALD OF THE JUDGMENT.

1. Such a coming may be presumed.

(1) For Christ is yet to come in judgment. Before his Transfiguration he announced this solemn fact. (see Mat_16:27) The Transfiguration was itself a symbolic anticipation of that coming. As the first advent of Christ was heralded by an Elijah, so may we presume that the second advent also will be.

(2) Daniel distinguishes the first and second advents of Messiah; otherwise the comings are so blended in the visions of prophecy that they appear as one. The distinction is now fully manifest since the first advent has taken place. By parity of reasoning we may infer that the prophecies concerning the harbinger are to be fulfilled in two acts.

(3) Differences may be presumed in the two appearances of the harbinger to correspond to the differences of the two advents of Messiah. The Baptist came in symbols of sorrow, without miracle, to introduce Messiah as a Priest coming to suffer for sin. The coming Elijah may be expected to appear in symbols of power, working miracles, to introduce Messiah in his quality of King.

(4) To anticipate this second coming, Elijah appeared in glory on the Mount of Transfiguration. Trypho objects to Justin Martyr that Messiah can have no power until anointed by Elijah. He overlooked the fact that Jesus was anointed with the Holy Ghost when he was baptized by John. (cf. Mat_3:16 Luk_4:18 Act_10:37, Act_10:38) That anointing was to inaugurate Christ as a Prophet. But when Elijah was present in the holy mount, Jesus received his further anointing as a King.

2. The presumption is now confirmed.

(1) John"s disclaimer that he was Elijah, while he declared himself to be the voice crying in the wilderness, (see Joh_1:21-23) can only be reconciled on the understanding that Elijah was yet to come in another form. Mede makes John the Baptist to come again instead of Elijah in full form. The disclaimer of John would rather point to Elijah in person. The appearance of the literal Elijah in the holy mount would also point this way. The Jews say, "When Elijah comes he will solve hard questions." His coming will solve this.

(2) The coming of the Baptist has not fully satisfied prophecy. He came not immediately "before the coming of the great and dreadful day of the Lord". (Mal_4:5) For that day is yet future, he came more in pursuance of the prophecy of Isaiah than of that of Malachi. Yet is there a second fulfilment also for the words of Isaiah.

(3) In affirming that Elijah had come in the person of John the Baptist, our Lord did not say that there was no future coming of Elijah. When the disciples quoted the scribes, Jesus did not say that they were wrong in expecting Elijah to come, but in not discerning that the Baptist had come in the character of Elijah.

(4) Far from this, our Lord says plainly, "Elijah indeed cometh, and shall restore all things." This coming of Elijah in the future is all the more remarkable in that it was spoken after John had been beheaded.

(5) This Elijah of the future is to" restore all things." This did not John. He restored some things. He preached repentance, and his doctrine is still restoring. But the "time of the restoration of all things" is that of the second advent of Christ. (see Act_3:19-21) Why did Jesus command his disciples, saying, "Tell the vision to no man, until the Son of man be risen from the dead"?

1. One of the purposes of the vision was to intimate that the Old Testament must give place to the New. The time for the abolition of the Law of commandments contained in ordinances was not ripe until after the Resurrection.

2. The glory of the Resurrection would render more credible the testimony concerning the Transfiguration. Had the testimony been given earlier, the sufferings of Christ would probably be urged against its credibility.

3. The earlier testimony might imperil the witnesses. The heads of the nation appear to have been implicated in the martyrdom of John. "They knew him not, but did unto him whatsoever they listed." If they did not imprison John, they made no effort to procure his release. They rejoiced in his death. Having tasted the blood of John, they thirsted for the blood of Jesus. "Even so shall the Son of man also suffer of them". (see Act_12:1-3) Christ"s times are best for us. J.A.M.

Holy reticence.

Some of those with whom our Lord had to do wrought much mischief by failing in wise reticence. Told to keep their secrets, they blazed abroad their matter, and created a public excitement which our Lord felt bound to avoid. Reserve is said to be the "bane of friendship;" but reserve may be a sign of wise self-control and skilful estimate of circumstances and responsibilities. Reticence must be distinguished from untruthfulness. We should always tell the truth, but it is often our duty to say nothing. This, however, sometimes becomes distressing, because of our fear that saying nothing will leave, or will sustain, a false impression. Here our Lord commanded reticence. The three apostles were not to talk to the rest of the apostolic company of what they had seen and heard. They were to say nothing whatever about it outside their company. Let us see what may make reticence appropriate, right, and wise.

I RETICENCE RELATIVE TO PRIVACY. It cannot be too forcibly impressed that the Transfiguration is not an event in the public life of Jesus. It belongs to his private heart history and experience, and only for very special reasons is any report of it given. If we do come to know some great passage in a brother Christian"s private experience, we properly keep the secret, at least so long as he lives. It would be bad for him, and bad for all who know him, if it were talked about. Much mischief is done, much bloom is taken off Christian life, by too great readiness to talk about what belongs to a man"s private feeling. Jesus shrank from common talk about his transfiguration.

II RETICENCE RELATIVE TO TIMELINESS. This is brought out by our Lord"s limiting silence "until the Son of man be risen again from the dead." There are times and seasons for everything. The wise man watches, and fits his ways to times; the impulsive man is always upsetting things by simple untimeliness. This was St. Peter"s mistake, and our Lord may have designed the caution specially for him. Happy they who can keep silence till the time to speak!

III RETICENCE RELATIVE TO CAPACITY. The narrative of the Transfiguration might have been given to the other apostles if they had been on a sufficiently high spiritual plane to have entered into it. But it is only too evident that they could not receive any references to our Lord"s decease. The report of the vision, if then made, would only have bewildered them. Keep it back. Wait until the complete circle of historical facts relating to Christ is complete; then, maybe, they will see the meaning of the Transfiguration. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Tell the vision to no man - Not to the rest of the disciples, lest they should be grieved and discouraged because they were not admitted to the sight: nor to any other persons, lest it should enrage some the more, and his approaching sufferings shall make others disbelieve it; till the Son of man be risen again - Till the resurrection should make it credible, and confirm their testimony about it.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Son of man Also Mat 17:12; Mat 17:22 (See Scofield "Mat 8:20").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Christ’s charge:

v. 9. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man until the Son of Man be risen again from the dead.

On the way down, while they were still filled with the greatness of the manifestation, He gave them this emphatic injunction. To publish what they had seen, at this time, would only result in hindering the work of His ministry and thus of the Gospel. "As this transfiguration was intended to show forth the final abolition of the whole ceremonial law, it was necessary that a matter which could not fail to irritate the Jewish rulers and people should be kept secret, till Jesus had accomplished vision and prophecy by His death and resurrection."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

9. Jesus charged them, … Tell the vision to no man. Even they themselves did not yet understand what they had seen. Still less could they, in present circumstances, make others understand. All was plainer after Christ had died, risen, and had ascended to glory. The time had not come to proclaim the mystery of the Sonship to the world.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

The following events happen immediately after the three disciples witness Jesus' transfiguration.

As they

"As Jesus and the disciples"

the Son of Man

Jesus is speaking about himself. (See: First, Second, or Third Person)

Why then do the scribes say that Elijah must come first?

The disciples are referring to the belief that Elijah will come back to life and return to the people of Israel before the Messiah comes. (See: Assumed Knowledge and Implicit Information)

translationWords

Jesus

command

vision

Son of Man

raise

die

disciple

scribe

Elijah

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

9. ἐκ for ἀπὸ on decisive evidence; ἐκ from out the mountain, from the heart of it—a less usual expression than ἀπό.

9. τὸ ὅραμα. ‘The thing seen,’ not a ‘vision’ (A.V.) in the sense of a dream: it is equivalent to ἃ εἶδον (Mark), ἅ ἑώρακαν (Luke).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

9.] No unreality is implied in the word ὅραμα, for it = ἃ εἶδον in Mark, and.… ὧν ἑωράκασιν in Luke: see Num 24:3, Num 24:4. St. Luke, without mentioning the condition of time imposed on them, remarkably confirms it by saying, οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν …

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

9. And as they came down from the mountain, Jesus charged them, saying, Tell no man the vision, until the Son of Man be risen from the dead.] Mk. has: “And as they came down from the mountain, He charged (διεστείλατο) them that they should recount to no man what they saw, except when the Son of Man should rise from the dead.”

ἐγερθῇ for ἀναστῇ; cf. on 16:21.

Mk. has here the words: “And they kept the saying to themselves, disputing what the ‘rising from the dead’ was.” Mt. omits other statements of misunderstanding on the part of the disciples; cf. the omission of Mar 6:52, Mar 8:17, and see Introduction, pp. xxxiii f.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Vision [οραμα] . The spectacle.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.