Matthew 17:11Meaning & Commentary from the Church Fathers

Paul highlights both instances when he states, “The grace of God has appeared, saving grace to all men, teaching us, that we, denying ungodliness and worldly lusts, should live chastely, righteously, and godly in this present age.” This pertains to the first coming, and he continues with the other, saying, “Waiting for the blessed hope and appearance of the glory of our great God and Savior Jesus Christ” (Titus 2:11-13). The prophets also speak of both events; they indicate that Elijah will serve as the herald for the latter, while the former was fulfilled by John, whom Christ identifies as Elijah—not because he was Elijah himself, but due to the fulfillment of his prophetic role. Just as Elijah will announce the second coming, John was the precursor to the first. However, the scribes, confusing both events and misleading the people, spoke only of the second coming, asserting that if this figure was indeed Christ, then Elijah must come first. Consequently, the disciples questioned, “How then do the scribes say that Elijah must come first?” Similarly, the Pharisees approached John, asking, “What, then, art thou Elijah?” without any reference to the first coming. What was Christ’s response? He affirmed that Elijah would indeed arrive prior to His second coming, while acknowledging that Elijah has already come, referring to John in that context. This Elijah has already appeared. If you inquire about the Theban, he will have his own time; thus, he mentioned, “Elijah must come first, and arrange all things.” What does “all things” refer to? It pertains to the prophecy of Malachi, which states, “I will send Elijah the prophet to you... And he shall turn the hearts of the fathers to the children..., lest I come and smite the earth with a curse” (Malachi 4:5-6). Observe how precise the prophetic declaration is! When Christ called John Elijah, He did so due to the nature of his ministry. If you worry that the prophet claims the same, he specifically identifies John’s homeland as Theban, despite John not being from Thebes. Moreover, he provides another indication in his statement, “Lest, when I come, I should smite the earth with a curse,” implying His second, fearsome coming. In His first, He declared, “I came not to judge the world, but to save the world” (John 12:47). The words of the prophet thus reveal that the one who comes from Thessalonica will arrive before the time of judgment. He also clarifies the reason for his coming. What is that reason? It is so that he might encourage the Jews to believe in Christ, ensuring that when Christ returns, not all would perish in despair. Therefore, when Christ reminded them of this, He stated, “He must come first, and make all things right,” meaning he would rectify the doubts among the Jews of that period. This explains why the prophet was particular; he did not say, “turn...the hearts of the children to their fathers,” but rather, “the fathers to the children.” Since the forebears of the apostles were Jewish, it signifies that he will redirect the hearts of the fathers—reflecting the mindset of the Jewish populace—toward the teachings of their sons—the apostles.

This will not be accomplished solely through his own renown but will be evident through My glory, which will shine across the entire earth, surpassing the brightness of the sun for all to see. This will occur prior to My Second Coming at the Final Judgment, as also signified in Malachi’s prophecy: “lest, when I come, I smite the earth with a curse.” However, at this time, My mission is not to condemn the earth, but to bring salvation to humanity: “For God did not send His Son into the world to judge the world, but that the world might be saved through Him” (John 3:17).

Instead of questioning Jesus on this topic, their inquiry was about the scribes' assertion that Elijah must precede the Messiah. It is essential to explore the apostles' reflections on their vision and Christ's declaration of His resurrection. They sought clarity on two key inquiries: what does it entail for the Son of Man to rise from the dead, and why do the scribes claim that Elijah must first appear? Jesus indeed provides answers to both questions. In the Gospel of Matthew, His response is particularly clear, with an added explanation that the disciples recognized He was referring to John the Baptist. This indicates that the remark about Elijah should be understood not merely as a prophetic assertion for the future, but as a doctrinal truth communicated outside the constraints of time. In the Gospel of Mark, the structure of the dialogue is somewhat complex, yet it is important to remember that Jesus addresses both questions, with each response presented distinctly.

First, He affirms that Elijah must come before the Messiah, as foretold by Malachi, to restore all things. Then, He addresses an unvoiced question posed by the disciples about the meaning of the Son of Man rising from the dead. Here, some interpreters suggest questioning the implications of what is written regarding the Son of Man and His mission. The answer indicates that He will endure much suffering and be brought low. Finally, Jesus revisits the initial question, confirming that Malachi’s prophecy about Elijah has already been fulfilled. He notes that Elijah too faced great suffering, similar to what He was about to endure, likely referencing the accounts of Elijah's trials during the reign of Ahab.

And it is written of the Son of Man that He must suffer many things and be humiliated." He continued, "Truly I tell you, Elijah has already come, and they did not recognize him but treated him as they wished. Likewise, the Son of Man will also suffer at their hands." The disciples realized He was referring to John the Baptist. Under the Lord's command, the holy Apostles maintained silence and did not disclose what they had witnessed during that time. However, once the period of silence regarding the glorious event concluded, Peter highlighted the transfiguration as the most evident demonstration of the Savior's divine power and majesty.