Matthew 17:12Meaning & Commentary from the Church Fathers

When Christ states, “Elijah must come first and restore all things,” He refers to Elijah himself and the prospective conversion of the Jews; and when He declares, “He is Elijah, who must come,” He designates John as Elijah in accordance with His mission. Similarly, the prophets called every righteous king David, and the Jews regarded the rulers of Sodom and the descendants of Cush in the light of their conduct. Just as Elijah will precede the second coming, John was the herald of the first. Christ refers to him as Elijah not only for this reason but also to demonstrate His perfect alignment with the prophecies of the Old Testament, indicating that this coming was prophesied. Therefore, He adds, “came, and they did not recognize him, but did unto him as they pleased.” What is encompassed by “as they pleased”? Imprisonment, scorn, execution, and presenting his head on a platter. “So shall the Son of Man suffer from them.” Do you see how appropriately He again reminds them of suffering? He has already provided comfort through John's afflictions; and in addition, He soon begins to perform wondrous signs. Whenever He speaks of suffering, miracles follow, as is evident before and after His declarations, consistently throughout. Then He starts to disclose that "He must go to Jerusalem and suffer many things...and be killed" (Matthew 16:21). When does this occur? When they acknowledge Him as the Christ and the Son of God. Yet on the mountain, He further recalls His suffering, presenting them with a glorious vision and when the prophets spoke of His majesty. After recounting John's narrative, He adds, “So also the Son of Man shall suffer from them” and shortly after, upon casting out a demon the disciples could not expel, “While they were in Galilee,” the Evangelist reports, “Jesus said unto them, The Son of Man shall be delivered into the hands of men, and they shall kill Him, and on the third day He shall rise again” (Matthew 17:22-23). He does this to soften the weight of their sorrow through His miraculous power and to offer them reassurance. In this instance, when He brings to their minds John's demise, He comforts them immensely. But if someone queries, “Why did He not send Elijah now, when so many signs attest to His coming?” we reply, Because even now those who identify Christ as Elijah have not placed their faith in Him; and it is clearly stated, “Some say you are Elijah, others Jeremiah” (Matthew 16:14). However, there is no distinction between John and Elijah other than that of time. How, you may wonder, will they believe? He will not establish all things solely through His glorious name, but also because the glory of Christ will soon spread widely and shine more brightly than the sun. Thus, when Elijah arrives after his high regard and expectations are established, and he preaches Jesus, his message will be welcomed. When Christ says, “they did not recognize him,” He appears to excuse His adversaries while comforting His followers. Moreover, He reassures them by reference to His innocent suffering, wrapping their grief in two signs: one that occurred on the mountain, and the other still to come. Upon hearing this, they did not inquire when Elijah would appear, either from sorrow or fear. It frequently occurred that once they sensed He was reluctant to speak plainly on a matter, they ceased their inquiries. When, during their time in Galilee, He stated, “The Son of Man shall be delivered into the hands of men, and they shall kill Him,” they were, as the Evangelist adds, “greatly grieved,” which the two Evangelists elucidate: Mark - "they did not understand these words, but were afraid to ask Him" (Mark 9:32); Luke - “it was hidden from them, so that they did not comprehend it, but were afraid to ask Him about this saying” (Luke 9:45).

Similarly, the Jewish people formed their judgments about John and, later, about the Savior, shaped by their inclinations. Lacking the divine perspective, they were unable to grasp the significance of those who were executing God's will. Consequently, they failed to comprehend both the Forerunner and the Lord, treating them according to their own desires. A covert persecution of Christianity has emerged and is beginning to manifest openly, as witnessed recently in Paris. What has occurred there on a small scale may foreshadow larger events in the future. Save us, Lord!

Yet they did not inquire of Jesus about this matter, instead asking, “Why do the scribes say that Elijah must come first?” It is essential to follow the progression of the apostles' thoughts regarding their vision and Christ's predictions of His resurrection. Ultimately, they sought clarification on two key questions: what it signifies for the Son of Man to rise from the dead and why the scribes assert that Elijah must precede the Messiah. Jesus, in fact, provides answers to both inquiries. His response in Matthew is particularly clear, as it includes the insight that "then the disciples understood that He spoke to them of John the Baptist." Therefore, the statement in verse 11 should be interpreted not as a future prophecy but as a doctrinal assertion devoid of a time reference. In Mark’s account, the structure is somewhat complex, yet it is important to recognize that Jesus aims to address both questions, presenting each answer distinctly. First, He affirms that Elijah indeed must come before the Messiah and restore all things, as stated in Malachi 4:5-6. Subsequently, He tackles the unvoiced question about the meaning of the Son of Man's resurrection. Some interpretations suggest adding a question mark to denote inquiry about the purpose of His coming. The response indicates that He will endure great suffering and humiliation. Jesus then revisits the initial question, asserting that Malachi's prophecy regarding Elijah has already been realized, noting that this Elijah also suffered the same fate He was destined to face. References to Elijah's trials can likely be found in the historical accounts detailing the persecution he faced from King Ahab.

Chrysostom comments on the inquiry of the disciples and the Lord's response (Matt. 17:10-12), noting a prevalent expectation regarding the arrival of Christ and Elijah; however, the scribes misinterpreted this idea. Scripture alludes to two advents of Christ, one that has taken place and another that is yet to come. The apostle, while revealing these truths, stated: "the grace of God has appeared," etc. (Titus 2:11-13). The prophets also refer to both; they declare that Elijah will precede the second coming, while John serves as the precursor of the first. Jesus refers to John as Elijah, not because he was Elijah himself, but because he accomplished the duties of that office. Just as Elijah will herald Christ’s second coming, John was the herald of His first. However, the scribes, blending the two figures and misleading the people, focused solely on the expectation of the second coming, asserting that if this individual were the Messiah, then Elijah must arrive first. What was Christ’s response? Elijah will undoubtedly come before My second advent, but Elijah has already come, and if you inquire about the other one, he will appear... so that he may lead the Jews to faith in Jesus Christ and ensure that none are completely lost when he arrives. Therefore, in reminding them of these truths, He declared: "and He will set all things right," meaning He will rectify the disbelief of the Jews of that era (cf. Theophilus).

As it is written concerning the Son of Man, He must suffer many things and be deeply humbled.” I tell you, “Elijah has already come, and they did not recognize him but did unto him whatever they desired; in the same manner, the Son of Man will also suffer at their hands.” The disciples came to understand that He was referencing John the Baptist. Following the Lord’s command, the holy Apostles remained quiet and did not disclose what they had witnessed during that time. However, when the period of mandated silence regarding this wondrous event concluded, Peter later cited the transfiguration as the most compelling evidence of the Savior's divine power and glory (2 Pet. 1:16-18).