Matthew 17:9-13 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man… After the Transfiguration, Jesus and his disciples came down the mountain side. Ecstasies, even in religion, have their sombre interludes. But in these we may still remain in the blessed company of Jesus. As they descended, Jesus "commanded his disciples, saying, Tell the vision to no man, until the Son of man be risen from the dead." This command astonished them. Interpreting the prophets, the scribes expected Elijah to come as the harbinger of Messiah. As Elijah had now appeared, the disciples were eager to proclaim this as the accomplishment of the prophecy. But they were now further surprised to learn that the prophecy had already been fulfilled in the person of John the Baptist. Our Lord had before spoken to this effect (see Matthew 11:14); but these disciples, Peter, James, and John, appear then to have been absent on a preaching excursion. Note: It is the fate of prophecy to be fulfilled without being noticed by the world. "But the wise shall understand." Let us consider - I. THE COMING OF ELIJAH IN THE PERSON OF THE BAPTIST. 1. The scribes looked for the Tishbite. (1) They did so the recognized public interpreters of prophecy. Isaiah spoke of a harbinger of Messiah (see Isaiah 40:3-5). This harbinger is mentioned again, and distinguished as "Elijah the prophet" (see Malachi 4:5, 6). The scribes concluded that Elijah the Tishbite literally should appear. (2) They "knew not" John the Baptist in the character of Elijah. He did not answer their expectations as the literal Elijah. Neither did his testimony to Jesus suit their prejudices. Jesus did not come as that secular king whom they fondly hoped to See. So does the spirit of the world blind the spiritual vision. (3) The disciples of Jesus were influenced by the teaching of the scribes. They therefore rejoiced to see here in the holy mount the literal Elijah; and fain would they conclude that this was the fulfilment of the prophecy. They were accordingly eager to bear testimony to what they had seen. It had not occurred to them, any more than to the scribes, to identify the Baptist as the Elijah of the prophet. 2. Yet was the Baptist the Elijah of prophecy. (1) Gabriel announced him in this quality. To Zacharias the angel said of John, "He shall go before the face of the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to walk in the wisdom of the just; to make ready for the Lord a people prepared for him" (Luke 1:17). The reference here to the Prophet Malachi cannot be mistaken. (2) Zacharias, in the spirit of prophecy, confirmed the testimony of Gabriel. "And thou, child, shalt be called the prophet of the Most High: for thou shalt go before the face of the Lord to make ready his ways" (Luke 1:76). (3) John came accordingly "in the spirit and power of Elijah." Like that prophet, his dwelling was in the wilderness; his attire was rough; and his habits were simple and severe (cf. 2 Kings 1:8; Matthew 3:4). His preaching was repentance. "To turn the heart of the [believing] fathers to the [unbelieving] children, and the heart of the children to their fathers," and thus to avert the curse of God from the land. (4) John roundly announced himself to be that voice in the wilderness of which Isaiah spake (see John 1:23). 3. In this quality John was recognized by Jesus. (1) He did so practically, for he did not commence his preaching until John had ended his public ministry. Thus: "When he heard that John was delivered up, he withdrew into Galilee," and it is added, "From that time began Jesus to preach" (cf. Matthew 4:12-17; Mark 1:14, 15). (2) The importance of this question of time is evident also from the reference to it again by Peter when he came to preach the gospel to Cornelius (see Acts 10:36, 37). Peter evidently viewed it as an important mark of Messiah. (3) Jesus in his teaching, as well as in his conduct, acknowledged John as the Elijah of prophecy. He did so to the multitude after the retirement from him of certain disciples of John who came to him with a message from John in his prison. "This is he of whom it is written, Behold, I send my messenger before thy face, who shall prepare thy way before thee And if ye will receive it, this is Elijah, which is to come" (see Matthew 11:10-14). In this passage our Lord refers to both the prophets who mention the harbinger of Messiah, Isaiah and Malachi, and applies their prophecies to John. In the text also Jesus declares John to be "that Elijah" as "come already." II. THE COMING OF ELIJAH AS THE HERALD OF THE JUDGMENT. 1. Such a coming may be presumed. (1) For Christ is yet to come in judgment. Before his Transfiguration he announced this solemn fact (see Matthew 16:27). The Transfiguration was itself a symbolic anticipation of that coming. As the first advent of Christ was heralded by an Elijah, so may we presume that the second advent also will be. (2) Daniel distinguishes the first and second advents of Messiah; otherwise the comings are so blended in the visions of prophecy that they appear as one. The distinction is now fully manifest since the first advent has taken place. By parity of reasoning we may infer that the prophecies concerning the harbinger are to be fulfilled in two acts. (3) Differences may be presumed in the two appearances of the harbinger to correspond to the differences of the two advents of Messiah. The Baptist came in symbols of sorrow, without miracle, to introduce Messiah as a Priest coming to suffer for sin. The coming Elijah may be expected to appear in symbols of power, working miracles, to introduce Messiah in his quality of King. (4) To anticipate this second coming, Elijah appeared in glory on the Mount of Transfiguration. Trypho objects to Justin Martyr that Messiah can have no power until anointed by Elijah. He overlooked the fact that Jesus was anointed with the Holy Ghost when he was baptized by John (cf. Matthew 3:16; Luke 4:18; Acts 10:37, 38). That anointing was to inaugurate Christ as a Prophet. But when Elijah was present in the holy mount, Jesus received his further anointing as a King. 2. The presumption is now confirmed. (1) John's disclaimer that he was Elijah, while he declared himself to be the voice crying in the wilderness (see John 1:21-23), can only be reconciled on the understanding that Elijah was yet to come in another form. Mede makes John the Baptist to come again instead of Elijah in full form. The disclaimer of John would rather point to Elijah in person. The appearance of the literal Elijah in the holy mount would also point this way. The Jews say, "When Elijah comes he will solve hard questions." His coming will solve this. (2) The coming of the Baptist has not fully satisfied prophecy. He came not immediately "before the coming of the great and dreadful day of the Lord" (Malachi 4:5). For that day is yet future, he came more in pursuance of the prophecy of Isaiah than of that of Malachi. Yet is there a second fulfilment also for the words of Isaiah. (3) In affirming that Elijah had come in the person of John the Baptist, our Lord did not say that there was no future coming of Elijah. When the disciples quoted the scribes, Jesus did not say that they were wrong in expecting Elijah to come, but in not discerning that the Baptist had come in the character of Elijah. (4) Far from this, our Lord says plainly, "Elijah indeed cometh, and shall restore all things." This coming of Elijah in the future is all the more remarkable in that it was spoken after John had been beheaded. (5) This Elijah of the future is to" restore all things." This did not John. He restored some things. He preached repentance, and his doctrine is still restoring. But the "time of the restoration of all things" is that of the second advent of Christ (see Acts 3:19-21). Why did Jesus command his disciples, saying, "Tell the vision to no man, until the Son of man be risen from the dead"? 1. One of the purposes of the vision was to intimate that the Old Testament must give place to the New. The time for the abolition of the Law of commandments contained in ordinances was not ripe until after the Resurrection. 2. The glory of the Resurrection would render more credible the testimony concerning the Transfiguration. Had the testimony been given earlier, the sufferings of Christ would probably be urged against its credibility. 3. The earlier testimony might imperil the witnesses. The heads of the nation appear to have been implicated in the martyrdom of John. "They knew him not, but did unto him whatsoever they listed." If they did not imprison John, they made no effort to procure his release. They rejoiced in his death. Having tasted the blood of John, they thirsted for the blood of Jesus. "Even so shall the Son of man also suffer of them" (see Acts 12:1-3). Christ's times are best for us. - J.A.M. Parallel Verses KJV: And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. |
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