Mark 9:11

And they asked him, saying, Why say the scribes that Elias must first come?

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

9:1-13 Here is a prediction of the near approach Christ's kingdom. A glimpse of that kingdom was given in the transfiguration of Christ. It is good to be away from the world, and alone with Christ: and how good to be with Christ glorified in heaven with all the saints! But when it is well with us, we are apt not to care for others, and in the fulness of our enjoyments, we forget the many wants of our brethren. God owns Jesus, and accepts him as his beloved Son, and is ready to accept us in him. Therefore we must own and accept him as our beloved Saviour, and must give up ourselves to be ruled by him. Christ does not leave the soul, when joys and comforts leave it. Jesus explained to the disciples the prophecy about Elias. This was very suitable to the ill usage of John Baptist.

Barnes' Notes on the Bible

Why say the scribes ... - See the notes at Matthew 17:10-13.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 9

Mr 9:1-13. Jesus Is Transfigured—Conversation about Elias. ( = Mt 16:28-17:13; Lu 9:27-36).

See on [1462]Lu 9:27-36.

Matthew Poole's Commentary

Ver. 11-13. Christ had been telling his disciples that he should suffer. The Jews had a prophecy, not only that the Messias should come, but that he should be cut off, but not for himself, Daniel 9:26. Only this hindered the certainty of their persuasion that Christ was he, because Elias was not yet come, whom they did expect, Malachi 4:5; for they expected the coming of Elias in person, whereas the prophecy was to be understood of one in the spirit and power of Elias, as the angel expounded it, Luke 1:17. They also expected that Elias, when he came, should make a great change in their world, and bring all things again into order; but still their eye was upon a secular change, and a restoring of them to that liberty of their country which they formerly enjoyed, whereas the prophecy, Malachi 4:6, is expounded by the angel, Luke 1:16,17, And many of the children of Israel shall he turn to the Lord their God. —to turn the hearts of the fathers unto the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. The disciples, being Jews, were under the prejudices of these notions about Elias, so commonly received by the doctors of their church and the generality of their people. To this our Saviour answers, The thing was true, Elias (that is, one in the spirit and power of Elias) was, according to the prophecy of Malachi, to come before the Messias; but they had overlooked him, for indeed this Elias was come, Matthew 11:14, and by his preaching the doctrine of repentance for the remission of sins had endeavoured to restore all things, that is, to make a great change in the hearts and lives of the Jews, but they had put him to death. He further telleth them, that John had told them of the Son of man, that he must suffer many things, and be set at nought. He did indeed tell them so, when he pointed to him passing by, and said, Behold the Lamb of God, which taketh away (or taketh up or beareth) the sins of the world, John 1:29. So that this was no just prejudice to their believing that he was the true Messiah.

Gill's Exposition of the Entire Bible

And they asked him, saying,.... Being put in mind of it, by seeing Elias on the mount, or else by what Christ had said concerning his resurrection, or both:

why say the Scribes, the Vulgate Latin adds, "and Pharisees",

that Elias must first come? before the Messiah comes, or before the setting up his kingdom in greater glory; See Gill on Matthew 17:10.

Geneva Study Bible

{3} And they asked him, saying, Why say the scribes that Elias must first come?

(3) The foolish opinion of the rabbis concerning Elias' coming is refuted here, which was that either Elias should rise again from the dead, or that his soul would enter into some other body.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Mark 9:11. ὅτι λέγουσιν, etc.: this may be taken as an indirect or suggested rather than expressed question, ὅτι being recitative, as in Mark 2:16 = the Pharisees and scribes say, etc.,—how about that? (Weiss in Meyer), or, writing not ὅτι but ὅ, τι (neuter of ὅστις), as an instance of the use of this pronoun as an interrogative in a direct question (Meyer, Schanz, vide also Burton, M. and T., § 349). De Wette takes ὅτι = τί ὅτι after Beza and Grotius (who calls it one of Mk.’s Hebraisms).

Cambridge Bible for Schools and Colleges

11. first come] that is before the Messiah (Malachi 4:5). The Pharisees and Scribes may have urged as a capital objection against the Messiah-ship of their Master that no Elias went before Him. “It would be an infinite task,” says Lightfoot, “to produce all the passages out of the Jewish writings which one might concerning the expected coming of Elias.” He was to restore to the Jews the pot of manna and the rod of Aaron, to cry to the mountains, “Peace and blessing come into the world, peace and blessing come into the world!” “Salvation cometh, Salvation cometh, to gather all the scattered sons of Jacob, and restore all things to Israel as in ancient times.”

Bengel's Gnomen

Mark 9:11. Ὅτι λέγουσιν, they say) An interrogation by implication.[3] [τρῶτον, first) before that the great and terrible day of the Lord shall come, Malachi 4:5. The disciples appear to have supposed, that it was to be on that day that the resurrection, even as of all the dead of every class, so also of Christ, since even He must die, would take place; and that it is for that reason the exceedingly long silence is imposed on them.—V. g.]

[3] Ὅτι, for τί ὅτι, is often found in LXX. See Mark 2:16.—ED. and TRANSL.

Mark 9:11