Matthew 17:13

It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.

From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.

That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad amongst the ignorant people; as about Christ also. Wherefore the Samaritan woman also said, "Messiah cometh; when He is come, He will tell us all things:" and they themselves asked John, "Art thou Elias, or the Prophet?" For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them. For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, "The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly." Behold the one, hear how he declares the other also; for having said these things, he added, "Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ." And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, "If this man is the Christ, Elias ought to have come beforehand." Therefore the disciples too speak as follows, "How then say the Scribes, Elias must first come?" Therefore also the Pharisees sent unto John, and asked him, "Art thou Elias?" making no mention anywhere of the former advent. What then is the solution, which Christ alleged? "Elias indeed cometh then, before my second advent; and now too is Elias come;" so calling John. In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, "Elias truly cometh, and shall restore all things." All what things? Such as the Prophet Malachi spake of; for "I will send you," saith He, "Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth." Seest thou the accuracy of prophetical language? how, because Christ called John, Elias, by reasoning of their community of office, lest thou shouldest suppose this to be the meaning of the prophet too in this place, He added His country also, saying, "the Tishbite;" whereas John was not a Tishbite. And herewith He sets down another sign also, saying, "Lest I come and utterly smite the earth," signifying His second and dreadful advent. For in the first He came not to smite the earth. For, "I came not," saith He, "to judge the world, but to save the world." To show therefore that the Tishbite comes before that other advent, which hath the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He is come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, saith, "And he shall restore all things;" that is, shall correct the unbelief of the Jews that are then in being. Hence the extreme accuracy of his expression; in that he said not, "He will restore the heart of the son to the father," but "of the father to the son." For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind. And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning. And whence did the disciples know this? He had already told them, "He is Elias, which was for to come;" but here, that he hath come; and again, that "Elias cometh and wil