Matthew 17:11

The Lord satisfies this doubt. And first he touches upon the future coming; secondly, the past. Hence he says but he answering said to them: Elijah indeed shall come. Hence he speaks of a twofold Elijah, namely, of Elijah in his own person who is …

And Jesus answered and said unto them, Elijah truly shall first come, and restore all things. By saying, "Elijah truly shall come," Christ shows that he has not yet come, but that he will appear as the forerunner of the second coming; and when he …

Once more, times are compared five by five: the times of the establishment of natures, the inspiration of patriarchs, the institution of laws, the revelation of prophets, and the restoration of ruins; and, in the New Testament, the times of the diffusion of charismatic gifts, …

And Jesus answered and said unto them,.... By way of concession, Elias truly shall first come: this is indeed a tenet of the Scribes, and it is also certain, that there is a prophecy in Mal 4:5 of the coming of Elias; of one that goes under that name, not of Elias the Tishbite, in person, but of one that was to come in his power and spirit, and restore all things.

Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about.

Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them.

Elias - shall first come, and restore all things - Or will reform, αποκαταστησει; this word our Lord quotes from the Septuagint; who render the Hebrew והשוב לב אבות על בנים vehesheb leb aboth al banim, he will cause the heart of the fathers to turn to the children, by, ος αποκαταστησει καρδιαν πατρος προς υιον, who will convert, or restore, the heart of the father to the son. We are not therefore to understand the version of the Septuagint quoted by our Lord in any other sense than the Hebrew will allow.

These verses contain one of the most remarkable events in our Lord’s earthly ministry, the event commonly called the transfiguration. The order in which it is recorded is beautiful and instructive. The latter part of the last chapter showed us the cross; here we are graciously allowed to see something of the coming reward. The hearts which have just been saddened by a plain statement of Christ’s sufferings are at once gladdened by a vision of Christ’s glory. Let us mark this. We often lose much by not tracing the connection between chapter and chapter in the Word of God.

These verses contain one of the most remarkable events in our Lord’s earthly ministry, the event commonly called the transfiguration. The order in which it is recorded is beautiful and instructive. The latter part of the last chapter showed us the cross; here we are graciously allowed to see something of the coming reward. The hearts which have just been saddened by a plain statement of Christ’s sufferings are at once gladdened by a vision of Christ’s glory. Let us mark this. We often lose much by not tracing the connection between chapter and chapter in the Word of God. There are some mysterious things, no doubt, in the vision here described. It must needs be so. We are yet in the body. Our senses are conversant with gross and material things; our ideas and perceptions about glorified bodies and dead saints must necessarily be vague and imperfect. Let us content ourselves with endeavoring to mark out the practical lessons which the transfiguration is meant to teach us. In the first place we have in these verses a striking pattern of the glory in which Christ and his people will appear when he comes the second time. There can be little question that this was one main object of this wonderful vision. It was meant to encourage the disciples by giving them a glimpse of good things yet to come. That face “shining as the sun” and that raiment “white as the light” were intended to give the disciples some idea of the majesty in which Jesus will appear to the world when he comes the second time, and all his saints with him. The corner of the veil was lifted up to show them their Master’s true dignity. They were taught that if he did not yet appear to the world in the guise of a King, it was only because the time for putting on his royal apparel was not yet come. It is impossible to draw any other conclusion from St. Peter’s language when writing on the subject.