And his disciples asked him, saying: Why then do the scribes say that Elias must come first?

“But if there shall so much good arise out of the presence of Elias, why did He not send him at that time? We shall say, Because they then held Christ to be Elias, and yet believed not on Him. But they shall hereafter believe Elias, because when he shall come after so great expectation announcing Jesus, they will more readily receive what shall be taught by Him. But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy.”

“It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, And his disciples asked him, saying, How then say the Scribes that Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again.”

“In the preceding part he showed the power of evangelical teaching, and so on; here is shown the end, which is future glory: and concerning this he does two things. First he shows how it was demonstrated in the transfiguration; second, how one can arrive at it, in chapter 18, "in that hour," and so on. Concerning the first, he does two things. First future glory is demonstrated; second he enjoins concealment; third he sets down a doubt. The second is at "and as they came down from the mountain," etc.; the third at "and his disciples asked him," etc. Concerning the first, three things. First the circumstances of the transfiguration are set down; second the transfiguration; third the effect. The second is at "and he was transfigured before them"; the third at "and the disciples hearing fell upon their face." Now he sets down three circumstances, namely the time, the disciples, and the place. He sets down the time when he says "after six days." But here there is a literal question: why did he not transfigure immediately after saying, "there are some standing here," etc.? Chrysostom resolves it. First, so as to kindle the desire of the apostles; second, so as to mitigate their envy, since perhaps after that word they were troubled. But what of the fact that here we have "after six days," while in Luke we have "after eight days"? It is clear that Luke numbers the day on which he spoke and the day of the transfiguration, whereas Matthew numbers only the intervening days; therefore, with the first and last removed, only six days remain. By the six days are signified the six ages, after which we hope to arrive at future glory. Likewise, in six days he completed his works; and therefore after six days the Lord wishes to show himself, because unless we are raised up to God above all the creatures which the Lord created in these six days, we cannot arrive at the kingdom of God. Again, he took Peter, James, and John. Why not all? To indicate that not all who are called will arrive; hence below, chapter 20:16: "many are called, but few are chosen." And why only three? To indicate that none will arrive except in the faith of the Trinity. Mark 16:16: "he who believes and is baptized shall be saved." But why these rather than others? The reason is that Peter was the more fervent; John, because he was especially beloved; likewise James, because he was the foremost fighter against the adversaries of the faith; hence Herod killed him first, since he believed he was accomplishing something great for the Jews, as in Acts 12:2: "he killed James," etc., and it follows, "when he saw that it pleased the Jews," etc. And he led them up onto a high mountain apart, etc. Why onto a mountain? To indicate that no one is led to contemplation except one who ascends the mountain, as in Genesis 19:17, concerning Lot: "save yourself on the mountain." And he says "exceedingly high," on account of the height of contemplation. Isaiah 2:2: "it shall be exalted above the hills, and all nations shall flow to it, and peoples shall go and say, come, let us go up to the mountain of the Lord." For that height of glory will be above every height of knowledge and power. Likewise "apart," because they separated themselves from the wicked. Below, chapter 25:32: "he shall separate them, as sheep from goats." There follows the transfiguration: "and he was transfigured before them." And first the transfiguration itself is set down; second the testimony, at "while he yet spoke," etc. Concerning the first, he sets down the transfiguration; second the manner; third Peter's admiration. He says therefore "and he was transfigured," that is, he changed his figure, "before them." To be transfigured is the same as to be changed from one's proper figure, as is found in 2 Corinthians 11, that Satan transfigures himself into an angel of light. It is therefore no wonder if the just are transfigured into the figure of glory; and so he was transfigured because he laid aside what was his own. Some have said that he assumed another body, which is false; rather, whoever is changed in figure as to exterior appearance is said to be transfigured: just as when someone who is healthy and ruddy becomes pale when sick, he is said to be transfigured; so Christ, because he appeared in another form than that in which he usually appeared, since his body was not of itself luminous but only received brightness, is therefore said to have been transfigured. Hence it follows, "and his face shone as the sun," where the manner is touched upon. And first is shown the brightness as to the face; second the brilliance as to the garments; third as to the testimony. He says therefore "and his face shone as the sun." Here he revealed future glory, where bodies will be bright and shining. And this brightness was not from his essence, but from the brightness of the interior soul full of charity; Isaiah 58:8: "then shall your light break forth as the morning," and it follows, "and the glory of the Lord shall gather you." Hence there was a certain refulgence in the body. For the soul of Christ saw God, and beheld a brightness above every brightness, from the beginning of his conception; John 1:14: "we have seen his glory." If then in other blessed ones brightness is derived from the soul to the body, why not in Christ, who was God and man? It must be said that, because he was God, the order of human nature was in his power. Now the order here is that the parts communicate with one another, so that when the body is injured, there is compassion in the soul, and from the soul the body is affected. But this order was subject to Christ. Hence the joy in the superior part was so perfect that it did not overflow outward; and so he was perfectly a wayfarer, and perfectly a comprehensor. Hence, when he willed, no overflow occurred; but when he willed, an overflow occurred, and he appeared resplendent. But was there not a "dowry" [gift of glory] in Christ? Some say that there was, and that he received all the dowries in via [in his earthly life]: the dowry of subtlety at his birth, of agility in walking upon the waves, of brightness here, of impassibility in administering the sacrament of the altar. But I do not believe this, because a dowry is a certain property of glory itself. Hence his walking upon the sea and his shining forth were entirely from divine power, because the dowry of glory is repugnant to a wayfarer; but he had a certain likeness of it, for "his face shone as the sun"; Apocalypse 1:16: "his face shone as the sun in its power." But it can be objected, since the just will shine as the sun, that therefore Christ's splendor will not be greater than that of others. I say that it is so. But since among these sensible things there is nothing brighter to which it could be compared, therefore it is compared to the sun. "And his garments became white as snow." Here he speaks of the garments. It appears that this was not through a change in Christ, nor through a dowry, since garments are not receptive of a dowry. By the garments are signified the saints; Isaiah 49:18: "as I live, says the Lord, you shall be clothed with all these as with an ornament." And he says "became white as snow." Snow has whiteness and coldness; so the saints have the whiteness of glory; Wisdom 3:7: "the just shall shine, and shall run to and fro like sparks among the reeds," etc. Likewise they will have refreshment from the heat of concupiscence; Psalm 67:15 [68:14]: "they shall be made white with snow in Selmon." Or by the garments is understood the letter of sacred Scripture. "And behold there appeared to them Moses and Elijah." And why did they appear? Chrysostom assigns reasons. The first reason is to confirm the faith of the disciples. He had asked above: "whom do men say that the Son of man is?" etc. And they said: "some say Elijah," etc. So that he might show the difference between himself and them, he therefore wished to bring them forward; Psalm 85:8 [86:8]: "there is none like you among the gods, O Lord," etc. The second reason is to confute the Jews. For they said that he was a transgressor of the law; likewise they said that he was a blasphemer, as is found in John 10:33: "for a good work we do not stone you, but for blasphemy." Therefore, since Elijah was holier than all the prophets, and Moses was the lawgiver, he showed, in the presence of Moses and Elijah, that he was not contrary to God nor a transgressor of the law. The third reason is that he might show himself judge of the living and the dead, since Elijah was living, Moses dead. The fourth reason is for the certification of Peter; because Peter had rebuked the Lord concerning his death, he therefore showed, by invoking these two, that those who expose themselves to death are not to be rebuked; because Elijah exposed himself to death before Jezebel, and likewise Moses exposed himself for the sake of the law. The fifth reason is that there were two things he wished to show forth in these two: namely gentleness, which he showed in Moses, and the example of zeal for God, which he showed in Elijah, of whom it is said that "Elijah rose up like a fire, and his word burned like a torch." The sixth reason is assigned in the Gloss, because all the law and the prophets bore testimony to Christ. Hence Luke 24:44: "all things must be fulfilled which are written concerning me in the law and the prophets." But then there is a question. Concerning Elijah it is no wonder if he was there, since he is alive; but concerning Moses there is a question as to how he was there. Some have said that an angel was there in his place. But this is nothing, because Moses was there in soul only. But how was he seen? It must be said, in the way that angels are seen. There follows Peter's affection: "but Peter answering said," etc. And we can expound this by turning it either to carnality or to devotion. Chrysostom turns it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him when he reproved him for this. Hence Moses and Elijah appeared speaking of his passion; and so when Peter heard this reported, he could not bear to hear it. Hence he did not wish to oppose it openly; so he thought that if he remained there, he would escape death: therefore, so that they would not depart quickly, he said, "let us make here three tabernacles." And why did he say one for Moses, one for Elijah? Because he saw him affectionately disposed toward death, he wanted these two to impede his death. Concerning Elijah it is read in 4 Kings 1:10, that when the king sent a captain of fifty, he made fire come down from heaven. Likewise it is read of Moses, Numbers 16:32, that when a quarrel arose at the tabernacle, a cloud came down. Therefore he thought that through Moses a cloud could be obtained, and through Elijah fire. Others, however, refer this to Peter's devotion. And according to this he does two things. First he touches on his affection; second his counsel, at "if you will," etc. He says therefore: "Lord, it is good for us to be here." Seeing the glory out of exceeding fervor, he was so affected that he would never have wished to be separated, if God had so willed. And what will it be for those who will be in perfect glory? Hence those existing in that beatitude will never wish to be separated; Psalm 72:28 [73:28]: "but it is good for me to adhere to God," etc. Second, he gives counsel, and, as Luke 9:33 says, "not knowing what he said"; hence he says, "if you will, let us make here three tabernacles": because we ought to submit our will to the divine will, as above, chapter 6:10: "your will be done," etc. Hence in this Peter spoke well; but in the other matter he spoke ill, because he believed that glory could be had without death, which is against that saying, 2 Corinthians 5:1: "for we know that if our earthly house of this habitation be dissolved, we have a building not made with hands, but eternal in the heavens." Likewise, because he believed the glory of the saints to be in this world, which is not here but in heaven; above, 5:12: "rejoice and be glad, for your reward is great in heaven." Likewise, because he believed that they needed dwellings; but they do not need them here, but have them in heaven, as Apocalypse 21:3: "behold the tabernacle of God with men." Likewise, because he wished three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit. Likewise, because he compared Christ to the others: but this ought not to be done; Job 32:21 [33]: "I will not liken God to man." Peter, all have one tabernacle, which is faith. There follows the testimony: "and while he yet spoke, behold a bright cloud overshadowed them," etc. Peter was speaking foolishly, and therefore was unworthy of a response. He wanted a material testimony; the Lord therefore wished to show that the saints do not need it. Likewise, by the cloud he wished to show himself; Psalm 67:35 [68:34]: "his magnificence is in the clouds." But sometimes a bright cloud appears, sometimes a dark cloud; Exodus 19:18 says that a cloud of gloom appeared; but here a bright one appears, because it signifies the consolation of glory, since then they will be protected from every heat; Apocalypse 21:4: "God shall wipe away every tear from the eyes of the saints, and death shall be no more, neither shall there be mourning, nor crying, nor sorrow any more, for the former things have passed away." There follows the testimony from the voice of the Father; hence, "and a voice out of the cloud, saying," etc. But why from a cloud? To signify that it is the voice of the Father. The Lord dwells in the cloud. "This is my beloved Son, in whom I am well pleased." Christ's dignity is touched upon from the property of sonship, from the perfection of love, and from the conformity of operation. Hence he says "this is," as it were a singular son. Others are sons by adoption, Psalm 81:6 [82:6]: "I have said, you are gods, and all of you sons of the Most High," but this one is the true Son, that is, singularly so, as 1 John 5:20: "the Son of God has come, and has given us understanding, that we may know the true God." Likewise, otherwise, "beloved." Our love comes from the goodness of the creature. For a thing is not good because I love it, but because the thing is good, I love it. But the love of God is the cause of the goodness of things. And just as God poured goodness into creatures through creation, so into the Son through generation, because he communicates his whole goodness to the Son; hence creatures are blessed by participation, but to the Son he gave the whole; John 3:35: "the Father loves the Son, and has given all things into his hands." Hence love itself proceeds from the Father loving the Son, and from the Son loving the Father. But it happens that something is given to someone, and he does not use well what is given, and so he does not please the giver; but God gave to this one fullness, and he used it well; therefore he was pleased with him; hence he says "in whom I am well pleased." The same is found above, 12:18: "in whom I am well pleased, and in whom my soul rests." Because therefore he is such, "hear him." Hence he intimates that he is given as the teacher of all; Deuteronomy 18:15: "the Lord will raise up a prophet from your nation, hear him as you would hear me." Or, "hear him," not Moses, not Elijah, except insofar as they teach Christ, or the teaching of Christ. Note that Christ had testimony from heaven from the Father, from hell from Moses, and from paradise from Elijah, from the earth from the disciples: so that in the name of Jesus every knee should bow, of those in heaven, on earth, and under the earth, Philippians 2:10. Likewise it should be noted that regeneration is twofold: one in baptism, the other when we shall be cleansed from every stain of the spirit. Hence in baptism Jesus was designated by the dove, which is a simple animal, to signify simplicity; it is also a fruitful animal, to signify the other regeneration. He appeared in a bright cloud, to signify brightness and the extinguishing of all concupiscence; Isaiah 4:5: "and the Lord will create over every place of Mount Zion, and where he is invoked, a cloud by day, and smoke and the brightness of a flaming fire by night." "And the disciples hearing fell upon their face, and were greatly afraid." The transfiguration having been set down, here is set down the effect on the disciples. And first fear is set down; second Christ's comforting against the fear; third the effect. The second is at "and Jesus came," etc.; the third at "and lifting up their eyes, they saw no one." He says therefore, "and hearing." They heard the voice of the Father from the cloud, as is said in 2 Peter 1:18: "we heard this voice, when we were on the mountain." And he sets down the sign of fear, "for they fell upon their face." There follows the fear: "and were greatly afraid." But why were they afraid? Jerome gives three reasons. The first, because they recognized that they had erred, as is said of Adam, Genesis 3:10: "Lord, I heard your voice, and I was afraid, because I was naked." Likewise, because they were enveloped in the cloud, they recognized the presence of the divine majesty; Exodus 13:21: "and the Lord went before them, to show the way by day, in a pillar of cloud," etc. And it is natural that anyone should be stunned by what he is not accustomed to. Likewise, on account of the voice from the cloud; Deuteronomy 5:26: "for what is all flesh, that it should hear the voice of the living God?" And from this their strength failed, so that they fell upon their face. But it should be noted that the wicked fall differently from the saints. The wicked fall backward, as is found in 1 Kings 4:18 concerning Eli, who, when he had heard the rumors concerning the ark of the Lord, fell from his chair, and, his neck broken, expired. But the saints fall upon their faces; Apocalypse 7:11: "who fell upon their faces." And the reason is that we do not see what is behind us. Ecclesiastes 2:14: "the eyes of the wise man are in his head." Next is set down Christ's comforting. And he comforts them by deed and by word: by deed, against the fear and the falling: against the fear, by his presence, because "Jesus came near." Psalm 22:4 [23:4]: "I will fear no evils, for you are with me." And above, 14:27: "it is I, do not be afraid." Likewise he comforts by touch, because "he gives strength to the weary," Isaiah 40:29, and in Daniel it is read: "his hand touched me and raised me up"; hence he says, "and touched them." Likewise he comforts against the falling; hence, "and said to them, arise." Ephesians 5:14: "arise, you who sleep, and rise from the dead, and Christ shall enlighten you." Likewise, against the fear, "do not be afraid." That fear was pusillanimity, and those who arise from sin lay aside fear, because "perfect charity casts out fear," 1 John 4:18. There follows next the effect of the comforting: "and lifting up their eyes, they saw no one but Jesus only." And this is the effect of divine comforting, because those comforted by Christ see no one but Jesus, nor do they rejoice or find comfort in anyone but him; Philippians 1:21: "for me to live is Christ, and to die is gain." Likewise, "they saw no one but Jesus only," because, with the shadow of the law and the teaching of the prophets — which are signified by Moses and Elijah — receding, only the teaching of Christ is held to. Or, according to another reading, "he alone remained," lest the voice should seem to have been uttered for Moses or Elijah. Hence, since they did not appear, it was certain that the voice had been uttered for him. Next is set down the command that the revelation of this vision be deferred; hence he says, "and as they came down from the mountain, Jesus commanded them, saying, tell no one the vision." But what is the reason? It is threefold. The first, because, as Jerome says, it was to come to pass that Christ would suffer, and that the Jews would be scandalized; 1 Corinthians 1:23: "to the Jews indeed a stumbling block": therefore, if they had heard this, they would have been the more scandalized, so that they would have reckoned it to have been nothing. Hence they would have been the slower to believe the resurrection. Remigius expounds it thus: because if he had made it known, he would never have accomplished what he desired, and thus would have been frustrated in his desire; because it is found in Luke 22:15: "with desire I have desired to eat this Passover with you." Hilary expounds it thus: because it was not fitting for spiritual glory to be announced except through spiritual men; but they were not yet spiritual; John 7:39: "for the Spirit had not yet been given to them." "And his disciples asked him," etc. In this part he satisfies the petition of the disciples. And first the petition is set down; second the response; third the effect. The second is at "but he answering," etc.; the third at "then they understood," etc. The apostles, seeing him transformed, believed that he would from then on begin to reign. For they had understood that Elijah must come first, Malachi, last chapter, verse 5. And because they had seen him, they believed that he had now come, and that his kingdom was drawing near, as is found in Malachi, last chapter, verse 1: "for behold the day shall come," etc.; and ibid., verse 5: "I will send you Elijah the prophet before the great and dreadful day of the Lord comes," etc. But this they did not know from Scripture, since they were simple men, but they knew it from the sayings of the scribes. Hence they say: "why then do the scribes say that Elijah must come first?" The scribes, who knew this from the law, said so, but they perverted Scripture. For there is a twofold coming of Christ, namely of glory: and of this coming it is understood that Elijah will precede it; but there is another coming in the flesh: hence they, perverting it, expounded it of this latter coming. To this doubt the Lord gives satisfaction. And first he touches on the future coming; second the past. Hence he says, "but he answering said to him: Elijah indeed shall come." Hence he speaks of a twofold Elijah, since concerning Elijah in his own person who is to come: and this one is to come to announce the way of righteousness "and shall restore all things," and shall convert the hearts of men to Christ, shall convert the Jews to the faith of the patriarchs who had faith in Christ, because, as is found in Romans 11:25, "blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel shall be saved." Augustine expounds "he shall restore all things" otherwise, because when Antichrist comes all will be seduced; but when Antichrist is dead all will be restored to the faith through the preaching of Elijah. Origen expounds it thus: "he shall restore," because if someone owes what he has not paid, he must restore it. But every debtor is a debtor of death; and because Elijah has not yet died, when he comes, he will restore all things, and will pay the debt of death. He adds concerning the other Elijah: "but I say to you, that Elijah has already come." Who is this? John the Baptist, not that he himself is that person, as is found in John 1:21, when it was asked of him, "are you Elijah?" He answered, "no." But in spirit and power: because just as Elijah will be the forerunner of the second coming, so John was of the first. Likewise, just as Elijah contradicted Jezebel, so John contradicted Herodias; and just as Elijah was a dweller of the desert, so was John. Hence it is said of him, Luke 1:17: "he shall go before him in the spirit and power of Elijah." "In the spirit": not that the spirit of Elijah passed over into John, as some have supposed, but that he would have the same power. "And they did not recognize him," that is, they did not approve of him, as is found below, 21:25, where the Lord asked whether the baptism of John was from heaven or from men, because, if they had said "from heaven," they would have had to believe. "But they did to him whatever they wished," because they treated him ill, not according to what justice demanded, but imprisoned him. A similar thing is found concerning Jeremiah, Ecclesiasticus 49:9 [7]: "for they treated ill him who from his mother's womb was consecrated a prophet." "So also the Son of man is about to suffer from them." John was the forerunner of Christ as to birth, since just as John was born of a woman old and barren, above nature, so Christ was born of a virgin, above nature. Likewise in preaching, because he began to preach, "do penance," and so did Christ. Likewise as to baptism; therefore it was required that he be the forerunner also as to the passion, because just as he himself was killed for the sake of justice, so also was Christ. Hence thus, "the Son of man is about to suffer from them." But from whom, "from them"? It seems that it was not from those from whom John suffered, since John suffered from Herod, Christ from the scribes. But it can be said that it was from the same, since John suffered from Herod and the Jews consenting, but Christ from the scribes, with Herod consenting. Hence he was in those regions, and was delivered up to him; Psalm 2:2: "the kings of the earth stood up, and the princes met together, against the Lord, and against his Christ." Or thus, "he is about to suffer from them," so that the word "them" makes a simple reference, because all belong to one generation, by whom both John and Christ suffered. Next is set down the effect of this response: "then the disciples understood that he had spoken to them of John the Baptist." "Then": when the Lord had spoken to them. "The declaration of your words gives light, and gives understanding to the little ones," Psalm 118:130 [119:130].”

“And his disciples asked him, saying,.... That is, these three, Peter, James, and John, before they came to the rest; whilst they were going down the mountain, or from it, to the place where the others were; for the rest knew nothing of the appearance of Elias, and so cannot be thought to join in a question concerning him. Why then say the Scribes, that Elias must first come? That is, come before the Messiah comes; for certain it is, that this was the sense of the Scribes, as it was of the ancient Jews, and is still the opinion of the modern ones. They say (h), "that in the second year of Ahaziah, Elias was hid; nor will he appear, till the Messiah comes; then he will appear, and will be hid a second time; and then will not appear, till Gog and Magog come.'' And they expressly affirm (i), that "before the coming of the son of David, , "Elias will come to bring the good news" of it.'' And this, they say (k), will be one day before the coming of the Messiah. And Maimonides (l) observes, "that there are of their wise men that say, , "that before the coming of the Messiah, Elias shall come".'' So Trypho the Jew, the same with R. Tarphon, so often mentioned in Talmudic writings, disputing with Justin Martyr, tells him (m), that the Messiah, "shall not know himself, nor have any power, "till Elias comes", and anoints him, and makes him known to all.'' And hence the Targumist (n) often speaks of Messiah and Elias as together, and of things done by them; and in their prayers, petitions are put for them, as to come together (o): this is founded upon a mistaken sense of Mal 4:5 and which is the general sense of their commentators (p). Now the Scribes made use of this popular sense, to disprove Jesus being the Messiah: they argued, that if he was the Messiah, Elias would be come; but whereas he was not come, therefore he could not be the Messiah. The disciples having just now seen Elias, are put in mind of this tenet of the Scribes, and of their use of it; and inquire of Christ, not so much about the truth of it, and the reason of their imbibing it, as why they were suffered to make use of it, to his disadvantage; and especially why they, the disciples, should be forbid publishing what they had seen; whereas, were they allowed to divulge this vision, and bear their testimony to this truth, that Elias had appeared, and they had seen him, it might be a means of stopping the mouths of these Scribes; and of convicting men of the truth of the Messiahship of Jesus, upon their own principles, and of confirming them that believed it: or else the sense is, whereas they had seen Elias, and he was gone again, without making any public appearance in the nation, their question is, how came the Scribes to say, that he should come first? and if there was any truth in this, how came it to pass, that he did not come sooner, even before Christ came in the flesh; and inasmuch as he did now appear, why he did not appear more publicly, as the person that was to come, at least, before the setting up of the kingdom and glory of the Messiah; which they might hope were at hand, and that Elias was come to usher it in: but that he did not appear publicly, and they were not allowed to speak of it, they wanted to know Christ's sense of these things; and took this opportunity as they came from the mountain, to converse with him about it. (h) Seder Olam Rabba, p. 45, 46. (i) Gloss. in T. Bab. Erubin, fol. 43. 2. (k) R. Abraham ben David in Misn. Ediot, c. 8. sect. 7. (l) Hilch. Melacim, c. 12. sect. 2. (m) Dialog. cum Tryph. p. 226. (n) In Exod. xl. 10. Deut. xxx. 4. & Lam. iv. 22. (o) Seder Tephillot, fol. 56. 2. & 128. 2. (p) Aben Ezra, Kimchi, & Abarbinel in loc.”

“Elias must come first. The prophet Elias will come again in person before my second coming to judgment, and will re-establish all things, by the conversion of the Jews to the Christian faith, according to the common opinion. But John the Baptist who was Elias in spirit, is already come. See Matthew xi. 14. (Witham) — This was a vulgar error spread by the Scribes among the Jewish people. It proceeded from an erroneous interpretation of Scripture. They confounded the two comings of our Saviour. The Baptist was the precursor of Christ at his first coming, and was styled by our Lord Elias, because he performed the office of Elias; and he shall go before Him in the spirit and power of Elias. (Luke i. 17.) — But this prophet in person will be the precursor of the second coming of Christ. Whereby Malachias, predicting this coming of Christ, says: I will send to you Elias the Thesbite; thus evidently distinguishing him from the Baptist, who was also Elias in spirit and in the dignity of his office. (St. Chrysostom, hom. lviii.) — Jesus Christ here confirms the literal sense of the prophecy; (Malachias iv. 5,) but, in the next verse, he shews a prior, though less perfect accomplishment of the same in the person of John the Baptist, who was raised by God to prepare the ways of the Lord.”