And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?
και τον λογον εκρατησαν προς εαυτους συζητουντες τι εστιν το εκ νεκρων αναστηναι
8 Church Fathers comment on this verse
Among the Jews, it was believed that Elijah would arrive before the Messiah's coming. However, the Pharisees misrepresented the Scriptures concerning Elijah, obscuring the truth with their deceitful interpretations. There are two advents of Christ: the first has already occurred, while the second is yet to occur. John served as the forerunner for the first advent, and Elijah will be the forerunner for the second.
Matthew recounts that His disciples inquired, “Why do the scribes claim that Elijah must come first?” Jesus responded, “Indeed, Elijah must come first to restore all things. However, I assure you that Elijah has already come, and they did not recognize him; rather, they treated him as they wished. Similarly, the Son of Man will also suffer at their hands.” It was then that the disciples understood He was referring to John the Baptist. Mark conveys this message in a similar manner and order, although with some variations in wording. However, he overlooks the fact that the disciples interpreted the Lord's statement about Elijah's prior coming as a reference to John the Baptist.
As they descended from the mountain, both the Lord and His disciples resumed their previous dynamics, and the Lord instructed them not to share the secrets of the vision until His resurrection had occurred. The apostles—Peter, James, and John—were left puzzled, contemplating the meaning of rising from the dead. However, they refrained from inquiring of the Lord, possibly fearing they might seem inattentive. Instead, preoccupied with the anticipated appearance of Christ's kingdom—which the Lord had proclaimed would soon be revealed in power—they focused on Elijah, whom they had witnessed on the mountain.
The scribes had stated that Elijah would come before the Messiah to prepare the way; thus, the disciples wondered if this appearance of Elijah should fulfill the promise, or if they should expect another.
The Lord addressed this question, posed in reference to the scribes’ interpretations, stating words that would challenge conventional Jewish views of the Messiah's reign and the preceding appearances. He sought to clarify that the appearance of Elijah should not be regarded with the significance typically attributed to it by the Jews, nor should they anticipate another tangible manifestation, but rather understand it in a spiritual sense. Indeed, Elijah was prophesied to precede Him, as foretold by Malachi, to prepare the way for the Messiah, and in this aspect, the scribes held a degree of truth. However, they erred by interpreting it strictly as a physical appearance of Elijah. In reality, Elijah had already manifested in John the Baptist; they approached him according to their own understanding, aligning with the prophecies of Scripture. Likewise, they would not recognize the Son of Man, but would act against Him as they wished. Yet He would endure suffering as did His forerunner.
In the accounts of the transfiguration, Luke concludes with a brief note that the disciples did not share what they observed, without indicating that this silence was due to a specific instruction from Christ. He also omits any details regarding Jesus' discussion with the disciples about Elijah's appearance before the Messiah’s coming. Mark, on the other hand, informs us that when Jesus instructed the disciples to keep this vision confidential until the Son of Man would rise from the dead, they were bewildered and questioned among themselves about what it meant to rise from the dead—a concept applied to Jesus, whom they believed to be the Messiah and, by their understanding, was not supposed to perish.
They did not directly inquire about this subject with Jesus but rather asked, "Why do the scribes say that Elijah must come first?"
It is crucial to explore the complete progression of the apostles’ thoughts regarding their vision and the words of Christ about His resurrection. Clearly, they sought clarity on two issues: the meaning of the Son of Man rising from the dead and the scribes' assertion that Elijah must precede Him. Jesus indeed provides responses to both inquiries. In Matthew's gospel, His explanation is straightforward, adding the clarification that "then the disciples understood that He spoke to them of John the Baptist.” This implies that the reference in Malachi is not merely a future prophecy but a timeless doctrinal declaration.
Mark presents the responses in a slightly more complex manner. Here, Jesus addresses the disciples' question about Elijah's role before the Messiah's arrival, affirming that Elijah must come as prophesied (Malachi 4:5) to restore all things. He then addresses an implied question not voiced by the disciples—what does it signify for the Son of Man to rise from the dead? Many interpreters ponder the implication of "the Son of Man" regarding the purpose of His mission, to which the answer is that He will endure much suffering and be humbled. Finally, Jesus revisits the initial question, indicating that Malachi's prophecy about Elijah’s coming has already been fulfilled and that this same Elijah faced persecution akin to His impending suffering. This may refer to the accounts of Elijah's trials during Ahab's reign.
Confused about how Jesus could rise from the dead if He had not also experienced death, the disciples inquired, “If You truly are the awaited Savior, why do the teachers of the law state that Elijah must arrive beforehand?” In response to their question, Jesus provided the same clarification He had previously offered regarding the message from John (see above, Matthew 11:14). As foretold in Malachi's prophecy, Elijah was destined to come before the return of Christ for the final judgment of humanity; additionally, John was chosen to prepare the path for the Lord’s first arrival, who, as the Archangel Gabriel stated, would come in the spirit and strength of Elijah (Luke 1:17).
When Christ spoke of the resurrection, His disciples were bewildered. How could He claim that He alone would rise from the tomb on the third day? This seemed to contradict their longstanding beliefs. They wondered what He truly meant by the resurrection from the dead. Seeking clarity, they approached Him with their questions. According to the rabbis, Elijah was expected to appear before the resurrection of the dead, signaling the arrival of the Messiah's kingdom, of which the resurrection would be a pivotal announcement. Yet, Christ focused solely on His own resurrection after three days, omitting any mention of Elijah's anticipated appearance, which the rabbis claimed would precede the Messiah by three days.
Can we rely on the teachings of the rabbis, who assert that Elijah will ascend, lament over the desolate expanse of Israel, and eventually proclaim through the land, “Peace and blessing come upon the earth, salvation is coming!”? Will he not gather the scattered children of Jacob and restore everything in Israel to its former glory? The rabbis claim that Elijah will turn the hearts of all Israel toward joyfully accepting the Messiah. Yet, how does this align with the revelation that the Messiah must endure great suffering at the hands of the chief priests and elders, leading to rejection and death?
In response to their confusion, Christ affirmed that they were correct in asserting that Elijah must arrive before the Messiah. This aligns perfectly with God's will as foretold by ancient prophecies. Just as the Son of Man, upon His arrival, would suffer greatly, endure rejection, and be humbled—as the prophets had prophesied—so too had it happened to Elijah, who was sent by God to prepare the way for the Messiah. The anticipated Elijah had already come, yet the Jews recognized him no more than they did Christ, treating him as they wished. He suffered for his righteousness even unto death, just as the Messiah was destined to suffer. These explanations were so straightforward that the disciples could no longer be in doubt; they understood that He referred to John the Baptist.
The response of the Lord to the disciples regarding Elijah, who is the precursor to the Messiah, is presented in the Gospel of Mark. This account aligns closely with Matthew’s version, with only minor differences noted (cf. Matt. 17:10-13ff.). Jesus affirms that “Truly, Elijah must come,” indicating that the prophecy given by Malachi (Mal. 3) about Elijah's return to prepare the way for the Messiah is indeed true and undeniable, as stated in the Holy Scripture, which is the Word of God. However, it is equally certain that I, the Son of Man, as the Messiah, am destined to endure significant suffering and humiliation, as foretold in the same Holy Scripture, the unchangeable Word of God (e.g., Isaiah 53, Psalm 21, etc.).
If this is the case, and if my time of suffering is imminent, then Elijah, who was prophesied as my forerunner, has already arrived. I assure you that he has come, yet the majority of the Jewish people did not recognize him, “and they did to him as they pleased, as it is written of him,” reflecting the persecution experienced by the original Elijah. John the Baptist faced similar trials; he was persecuted, imprisoned, and ultimately killed, just as the ancient Elijah encountered threats to his life. Although the Lord referred indirectly to John the Baptist as Elijah's forerunner, the disciples understood that he was speaking of him (Matthew 17:13).
When Peter, James, and John descended from the mountain, Jesus Christ instructed them not to disclose what they had witnessed until the Son of Man had risen from the dead: “Tell the visions to no one, until the Son of Man has risen from the dead.” St. John Chrysostom noted that the more miraculous accounts about Him would make belief harder for many, increasing the temptation surrounding the cross. Additionally, the Venerable John Damascene remarked that the Lord “knew” the disciples were still imperfect, lacking the full communion of the Spirit, and that He did this to prevent their hearts from being burdened with sorrow over His sufferings and to keep the envy of the betrayer in check.
After hearing the Lord’s command not to reveal their experiences until after His resurrection, the apostles honored this instruction; yet they questioned one another, “What does it mean to rise from the dead?” They interpreted the resurrection in the context of the glorious establishment of the Messiah’s kingdom and subsequently asked the Lord, “Why do the scribes say that Elijah must come first?” In response, Jesus sought to realign their understanding, preparing them not for the glory of His kingdom but for its concealment in profound humility. He answered, “Elijah will come first and restore all things, and as it is written of the Son of Man, that he may suffer many things and be humiliated.” He continued, “I tell you, Elijah has already come, and they did not recognize him, but did to him whatever they desired; so also, the Son of Man will suffer at their hands.” The disciples realized He was referring to John the Baptist. By the Lord’s command, the holy Apostles remained silent and shared nothing about their vision during that time. However, once the period of silence concerning that glorious event was over, Peter would later reference the transfiguration as the most compelling evidence of the Savior’s divine power and glory (2 Pet. 1:16-18).
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS