Exegesis of Matthew 17:9-10 and the Elijah Prophecy
Exegesis of Matthew 17:9-10 and the Elijah Prophecy
Matthew 17:9-10 records the disciples' question immediately following the Transfiguration: "His disciples asked him, saying, 'Then why do the scribes say that Elijah must come first?'" [1]. This inquiry arises from their encounter with Moses and Elijah on the mountain [2], where these two figures appeared conversing with the transfigured Christ. The disciples' confusion centers on reconciling what they have just witnessed—Elijah appearing in glory—with the scribal teaching that Elijah must precede the Messiah's coming.
Literary and Narrative Context
The question emerges as Jesus and the three disciples descend from the mountain of Transfiguration. Jesus has just commanded them to tell no one about the vision "until the Son of Man has risen from the dead" (Matthew 17:9). The appearance of Moses and Elijah served to demonstrate that Jesus is "the fulfillment of everything written in the Law and the Prophets" [8], with Moses symbolizing the law and Elijah the prophets. Yet this very appearance creates theological tension: if Elijah has just appeared in a vision, what does this mean for the prophecy that he must come before the Messiah?
The Scribal Teaching and Malachi's Prophecy
The scribes' teaching that "Elijah must come first" derives from Malachi 4:5, which declares, "Behold, I will send you Elijah the prophet" before "the great and dreadful day of the LORD" [4]. This prophecy was understood in its "official, not personal capacity" [6]—meaning the coming one would function in Elijah's prophetic role rather than being the literal Tishbite who served under Ahab. The prediction specified that this Elijah figure would turn "the hearts of the fathers to the children, and the hearts of the children to their fathers" (Malachi 4:6), serving as "a means towards your 'remembering the law'" [6].
Jesus' Resolution: Elijah Has Already Come
Jesus responds by affirming both the prophecy and its fulfillment: "Elijah has come already, and they didn't recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them" [3]. This identification points unmistakably to John the Baptist, who came "in the power and spirit of Elijah" (Luke 1:17) [4]. The New Testament consistently presents John as "the prophet who prepared the way for Jesus the Messiah" [5], functioning as "a forerunner of the day of the Lord" [5].
The parallel between John and Elijah extended beyond mere prophetic function. Both exhibited "a great likeness in their temper and disposition; in their manner of clothing, and austere way of living; in their courage and integrity in reproving vice; and in their zeal and usefulness in the cause of God and true religion" [4]. John's ministry of calling Israel to repentance and his authentication through prophetic signs marked him as the Elijah figure Malachi had promised [5].
The Suffering Motif
Jesus' answer introduces a crucial theological connection: just as the returned Elijah (John) suffered rejection and martyrdom at Herod's hands (Matthew 14:3-12), so too would the Messiah suffer. The disciples' question about Elijah's coming "prompted a question about the view that Elijah must return before the Messiah comes," and Jesus used this to reinforce "the unexpected idea that the Messiah must suffer, even as his precursor had suffered" [7]. The scribes had correctly understood that Elijah must come first, but they failed to recognize him when he appeared, and they failed to grasp that both forerunner and Messiah would face rejection.
Interpretive Tensions
When John the Baptist was directly asked, "Art thou Elias?" he answered, "I am not" (John 1:21) [6]. This apparent contradiction resolves when we recognize that John denied being the literal, personal Elijah returned to earth, while Jesus affirmed that John fulfilled the prophetic role Malachi predicted. John knew "from the angel's announcement to his father that he was referred to by Mal 4:5" [6], yet he distinguished between personal identity and prophetic function.
The passage thus addresses a fundamental misunderstanding: the scribes expected a literal return of the Tishbite, but God sent one who embodied Elijah's prophetic office and spirit, preparing the way for a Messiah whose glory would be revealed through suffering.
Sources
- Matthew “His disciples asked him, saying, “Then why do the scribes say that Elijah must come first?” -- Matthew 17:10”
- Luke “Behold, two men were talking with him, who were Moses and Elijah, -- Luke 9:30”
- Matthew “but I tell you that Elijah has come already, and they didn’t recognize him, but did to him whatever they wanted to. Even so the Son of Man will also suffer by them.” -- Matthew 17:12”
- Malachi (Baptist/Reformed) “John Gill on Malachi 4:5: Behold, I will send you Elijah the prophet,.... Not the Tishbite, as the Septuagint version wrongly inserts instead of prophet; not Elijah in person, who lived in the times of Ahab; but John the Baptist, who was to come in the power and spirit of Elijah, Luk 1:17 between whom there was a great likeness in their temper and disposition; in their manner of clothing, and austere way of living; in their courage and integrity in reproving vice; and in their zeal and usefulness in the cause of God and true religion; and in their famous piety and holiness of life; and in bein”
- Malachi (Protestant academic) “Tyndale House on Malachi 4:5: 4:5-6 The second postscript warns that divine judgment of the wicked is indeed approaching, and promises divine deliverance and restoration of the righteous. • Elijah is a supreme example of a prophet of God who preached repentance with messages that were authenticated by signs and wonders (see Luke 1:17; Jas 5:17-18). Elijah was a forerunner of the day of the Lord (see Mal 3:1). The New Testament identifies John the Baptist as the prophet who prepared the way for Jesus the Messiah (see Matt 11:11-15; Luke 1:17).”
- Malachi (Presbyterian) “Jamieson, Fausset & Brown on Malachi 4:5: I send you Elijah--as a means towards your "remembering the law" (Mal 4:4). the prophet--emphatical; not "the Tishbite"; for it is in his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit (Luk 1:16-17), but not the literal Elijah; whence when asked, "Art thou Elias?" (Joh 1:21), He answered, "I am not." "Art thou that prophet?" "No." This implies that John, though knowing from the angel's announcement to his father that he was referred to by Mal 4:5 (Luk 1:17), whence he wo”
- Matthew (Protestant academic) “Tyndale House on Matthew 17:10: 17:10-13 Elijah’s presence at the transfiguration prompted a question about the view that Elijah must return before the Messiah comes (see Mal 4:5-6). In pointing to John the Baptist, Jesus reinforced the unexpected idea that the Messiah must suffer, even as his precursor had suffered (Matt 14:3-12).”
- Matthew (Protestant academic) “Tyndale House on Matthew 17:3: 17:3 Moses symbolizes the law and Elijah the prophets. They appeared as witnesses to Christ, to demonstrate that Jesus, God’s Son, is the fulfillment of everything written in the Law and the Prophets (see 5:17-20; 11:2-6; 12:28).”