Matthew 17:11

Mat 17:11. Ἔρχεται, cometh) The present tense, midway between prediction and fulfilment; and the ministry of John was efficacious also after his death.—ἀποκαταστήσει, shall restore) The same verb is used by the LXX. in Mal. 3:24 [Mat 4:6]. And this office of restoring all things furnishes a proof that the prophecy concerning Elias did not refer to his brief appearance on the Mount of Transfiguration.—πάντα, all things) sc. regarding parents and children, i.e. seminally;[784] see Joh 10:40-41, and Act 19:3.

[784] “Seminaliter,” i.e., he will sow the seed of these things: he will initiate them, as the preparation for what is to follow.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_17:11. In His reply, Jesus admits the correctness of the teaching of the scribes in regard to this matter, and at the same time supplements the quotation made from it by the disciples (by adding κ. ἀποκατ. π.), in which supplement the use of the future-present ἔρχεται and the future ἀποκαταστ. are to be justified on the ground that they are the ipsissima verba of the teaching in question. Unquestionably it is precisely as they say: Elias is coming and will restore everything again. Inasmuch as what is here meant is the work of the coming Elias, and not the whole moral work of the Messiah in regenerating the world (as in Act_3:21), the ἀποκατάστασις πάντων, an expression taken from the rendering of Mal_4:6 by the LXX., refers, in the sense of the scribes, to the restitutio in integrum (for such is the meaning of the word, see note on Act_3:21) of the entire theocratic order of things by way of preparation for the Messiah, in which case we are not to think merely of a moral regeneration of the people, but also of the restoration of outward objects of a sacred character (such as the urna mannae, and so on). Jesus, on the other hand, knowing as He does that the promised coming of Elias has been fulfilled in the Baptist (Mat_11:14), refers to the preaching and preparatory labours of the latter, in which he believes the ἀποκαταστήσει πάντα to have been realized in the highest sense, and in the way most in keeping with the prophets own words in Mal_4:6 (Sir_48:10; Luk_1:17; Luk_3:1). The coming of the real Elias, who is expected to appear before the second advent (Hilary, Chrysostom, Augustine, Theophylact, Euth. Zigabenus, the majority of the older Catholic expositors, likewise Arnoldi, Schegg), is taught by Jesus neither here nor elsewhere. See, on the contrary, Mat_17:12 f., Mat_11:14. This also in answer to Lechler in the Stud. u. Krit. 1854, p. 831.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Verse 11. 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. No fanciful restoration of all men, devils and damned spirits, is spoken of as either being done, or begun, by the ministry of John; but merely that he should preach a doctrine tending to universal reformation of manners, and should be greatly successful: see Mt 3:1-7, and especially Lu 3:3-15, where we find that a general reformation had taken place,

1. among the common people;

2. among the tax-gatherers; and

3. among the soldiers.

And as John announced the coming Christ, who was to baptize with the Holy Ghost, i.e. to enlighten, change, and purify the heart, that the reform might be complete, both outward and inward, he may be said, in the strictest sense of the word, to have fulfilled the prophecy: and that he was the Elijah mentioned by Malachi, the words of Gabriel to the virgin Mary prove; Lu 1:17. And he (John) shall go before him (Christ) in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, c. and that his ministry was powerfully effectual for this purpose, we have already seen.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(11) Elias truly shall first come.—Better, cometh Our Lord’s words are obviously enigmatic in their form, and, as such, admit of two very different interpretations. Taken literally, as they have been by very many both in earlier and later times, they seem to say that Elijah shall come in person before the yet future day of the Lord, the great second Advent of the Christ. So it has been argued the prophecy of Mal_4:5 shall yet have a literal fulfilment, and John the Baptist when he confessed that he was not Elijah (Joh_1:21) was rightly expecting his appearance. It would hardly be right to reject this interpretation merely on the ground of its literalism, or its improbability, or the resemblance which it has to the fantastic belief and practices, which have kept their ground even in modern Judaism, in connection with the expected appearance of the Tishbite, though these, so far as they go, must be thrown into the adverse scale. The words that follow in the next verse are, however, more decisive.

And restore all things.—Better, and shall restore. Leaving for the present the question who was to do the work, we turn to the nature of the work itself. Our Lord’s language generalises the description given by Malachi. That work of “turning the hearts of the children to the fathers, and the hearts of the fathers to the children,” was but part of a wider restoration of things and persons. Old truths were to be reproclaimed, and cleared from the after-growths of traditions. Men, as a race, were to be brought into their right relation to their God and Father. The words seem—at least as interpreted by Act_3:21 (where see Note); Rom_8:21; Eph_1:22-23; 1Co_15:28, and other like passages—to point forward to a “restitution of all things,” the bringing in of order where now there is disorder and confusion, which shall embrace not Israel only, or even mankind, but the whole universe of God, visible and invisible.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. restore all things] To restore is strictly to bring back to a lost perfection, then to develope, raise, to introduce a purer, nobler epoch; here specially to proclaim the kingdom of God. Cp. Act_1:6, and ch. Mat_19:28.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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. The Syriac and Persic versions render it, "shall perfect, or complete all things", that are prophesied of him; and shall put a period to the law and the prophets, and close the Mosaic economy, and direct persons to Christ; in whom are the perfection of the law, and the fulfilling of the prophets. The Arabic version reads it, "he shall teach you all things"; the whole of the Gospel being to be reduced to these two heads, repentance towards God, and faith in Christ; both which were taught by the true Elias: but the truest sense of the phrase is to be learned out of Mal 4:6. "He shall restore, he shall turn all things, the heart of the fathers to the children, and the heart of the children to their fathers"; and as this is explained in Luk 1:17 "he shall turn the disobedient to the wisdom of the just, and make ready a people prepared for the Lord": which is other, and better sort of work, than what the Jews assign to their Elias, whom they expect, and whom they make to be a restorer of all things, in their way: they often speak of his purifying (q) of things, or pronouncing things pure, that were defiled; and among others, that he will purify bastards, and "restore them" to the congregation of the Lord (r). Though Maimonides (s) denies, that when he comes he will pronounce defiled that which is pure, or pronounce pure, that which is defiled. They pretend (t), that he is now employed, and very busy, in writing everything that is done in every age; so that when he comes, he will be able to give an account of everything: and nothing is more common with them, than to say concerning any matter, that there is any doubt or difficulty about it (u), , "let it be left till Elias comes".

(q) T. Bab. Chagiga, fol. 25. 1. & Becorot, fol. 33. 2. & 34. 1. (r) Kimchi in Zech. ix. 6. (s) Hilchot Melacim, c. 12. sect. 2. Vid. Misn. Ediot, c. 8. sect. 7. & Maimon & Bartenora in ib. (t) Seder Olam Rabba, p 46. (u) Misn. Bava Metzia, c. 1. sect. 8. T. Bab. Bava Metzia, fol. 3. 1. & 37. 1. & Bava Bathra, fol. 94. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things.

Ver. 11. And restore all things] viz. In Malachi’s sense, i.e. not simply, absolutely, perfectly, for the royalty of restoring all things so was reserved for Christ alone, Act 3:21, but comparatively, to the state of the old Church. So those renowned reformers, Luther, Farellus, &c., abroad, Cranmer, Cromwell, &c., here at home, freed the churches from many burdens and bondages, did (for their time) worthily in Ephrata, and are therefore famous in Bethlehem. But as eiusdem non est invenire et perficere (it is a praise proper to Christ only, to be Alpha and Omega, author and finisher of that which he sets about, Rev 1:8; Heb 12:2), those brave men left many abuses and disorders in the Church unrectified, unreformed, which either they did not see or could not help. But now as more light is diffused, so great thoughts of heart, yea, and great hopes are conceived, that God will finish the work, and cut it short in righteousness, Rom 9:28; that he will cut off the names of the idols out of the land, and they shall be no more remembered, Zec 13:2, yea, that he will cause the false prophets, and with them the unclean spirit, to pass out of the land. We read, Neh 8:17-18, of a feast of tabernacles so well kept by the Jews newly come out of captivity, with dwelling in booths and reading every day out of the law, &c., as had not been done in many hundred years before, no, not in the reign of David and Solomon.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Shall ... restore all things. According to St. John Chrysostom, Theophylactus, and others, these words signify that Elias shall restore all the Jews to the one true faith towards the end of the world; or, according to St. Augustine, he shall strengthen those that shall be found wavering in the persecution of Antichrist.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark saith, Mar 9:12, He answered and told them, Elias verily comes first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. Our Saviour agreeth to the promise, but showeth their mistake as to the true sense of it. They understood the promise of Elijah the Tishbite: the promise referred only to one of his spirit, and such a one was come, that was John the Baptist, as the angel told Zacharias, Luk 1:17, He shall go before him in the spirit and power of Elias. Very much of the power and spirit of Elijah was evident in John. Elijah was full of zeal for God, 1Ki 19:10; so was John the Baptist. Did Elijah freely reprove, not only Baal’s priests, but even Ahab and Jezebel? John as freely reproved Herod and Herodias, and the Pharisees and Sadducees. Was Elijah an austere man? Such was John the Baptist. Did Elijah flee unto the wilderness to save his life? John Baptist, for some time, lived and preached there. Elijah living in a corrupt time, was a great means or instrument to restore decayed religion: so was John the Baptist, in the time wherein he lived. This notwithstanding, not the Jews only, but some Christians, and that not only papists, but some protestants, think, that besides the Elias which is long since come, there is another Elias, who shall come before the end of the world. They found their opinion upon this text in a great measure,

1. Because our Saviour here saith, ερχεται πρῶτον, he doth come first; and Mark saith, ελθων πρῶτον, ἀποκαθιστᾷ, coming first, restoreth all things. Now John the Baptist was both come and gone; nor had he restored all things. Besides, they say, that John denied himself to be Elias, Joh 1:21; and it is plain, that not the scribes and Pharisees, but the disciples, only understood the prophecy of Elijah the Tishbite; and Malachi saith, that Elijah should come before the terrible day of the Lord, which day, they say, is the day of judgment, in the constant language of Scripture. But to all this is answered,

a) That the Baptist, Joh 1:21, only denied himself to be that Elias about which they inquired, according to their tradition.

b) That it is true, that the disciples were led away with the Jewish tradition, and looked for Elijah the Tishbite, but Christ both here and elsewhere correcteth their error.

c) That not only the day of general judgment is called the terrible day of the Lord, but the gospel time, Mat 3:10, when the axe was laid to the root of the tree, &c.; so Act 2:20; and the day of the Jews’ particular judgment, which some understand hinted in those texts.

d) That our Lord first repeateth the words of Malachi, and so he saith, Elias shall come, or is coming; and then he expounds the words of Malachi of John the Baptist.

e) That the words of Mal 4:6 are expounded by the angel, Luk 1:16,17, and there applied to John the Baptist.

f) That John did fulfil the words of the prophet, by endeavouring the conversion of the Jews, and prevailing in a great measure.

g) That the last words in Malachi, lest I smite the earth with a curse, plainly show that the text in Malachi cannot be understood of the day of judgment.

And though the name of Elias be given to John, yet it is no more than the giving the name of David to the Messias, Eze 37:24. So as there is no other Elijah to be expected, but the Elijah prophesied of by Malachi was (as our Saviour doth expound it) John the Baptist, whom Herod had beheaded.

They knew him not, their tradition blinded them so as they could not discern the prophecy of Malachi fulfilled in him, so did unto him whatsoever they listed; and, saith our Saviour, so shall they do with the Son of man, that is, with me, who am the Son of man.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Elias truly shall first come — That is, such is the doctrine of ancient prophecy, that thus it shall be. Obviously our Lord speaks of what was future to the prophets who predicted the coming of Elias. He evidently does not mean, as some understand him, that Elias is now to come before Christ’s second advent. Restore all things — Such shall be his office and mission, however unsuccessful in the result. To restore all things is to bring the things of the kingdom from their confusion to a state of restored order before Messiah came. He is a restorer, to set the house to rights before the arrival of a great visitor.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Elias truly shall first come (ercetai , cometh). Many of the best manuscripts and editions omit "first." The Vulgate has merely, Elias quidem venturus est. It is probably inserted in our text from the parallel passage in Mark, where it is certainly genuine. Christ is here alluding to his own second coming, which shall be preceded by the appearance of Elijah in person. This seems to be the plain meaning of the prophecy in Malachi, and of Christ"s announcement, and is confirmed by St. John"s statement concerning the two witnesses. (Rev_11:3, Rev_11:6) That the paragraph cannot refer to John the Baptist is plain from the tenses used in this verse contrasted with those in the following. To regard ver. 12 as simply a correction of ver. 10 is to do violence to language, and to leave one half of Malachi"s prediction unexplained. Restore (apokatashsei) all things. The event is still future, and was not fulfilled in the Baptist"s preaching, however deep and extensive may have been its influence. Of course, John in a partial degree reproduced the character and acts of Elijah, directing the people to the eternal principles of justice and righteousness, to a reformation of religion and morals; but he could not be said to have reconstituted, re-established all things; though it is possible that, had his message been received and acted upon, some such effects would have been produced. How and in what degree Elijah, again appearing and living on earth, will effect this great achievement, we know not. We can only fall back on the ancient prophecy, which affirms that "he shall turn the heart of the fathers to or, "with the children, and the heart of the children to or, "and their fathers", (Mal_4:6) and expect that in some way, known unto God, he shall convert one and all, young and old, unto the Lord; or unite the Jews who are the fathers in the faith to Christians who are their children, and thus embrace Jew and Gentile in one fold under one Shepherd.

The coming of Elias.

It is difficult for us to realize the general conviction of our Lord"s time, that the Prophet Elijah was about to reappear. "Elijah was the prophet for whose return in later years his countrymen have looked with most eager hope It was a fixed belief of the Jews that he had appeared again and again, as an Arabian merchant, to wise and good rabbis at their prayers or on their journeys. A seat is still placed for him to superintend the circumcision of the Jewish children. Passover after Passover the Jews of our own day place the Paschal cup on the table, and set the door wide open, believing that that is the moment when Elijah will reappear. When goods are found and no owner comes, when difficulties arise and no solution appears, the answer is, "Put them by till Elijah comes (Stanley). Edersheim tells us that Rabbi Eliezer closes a curious chapter on repentance with these words, "And Israel will not make great repentance till Elijah his memory for blessing comes." The question of the apostles was suggested by the fact that, on the mount, Elijah had come, but had not stayed, so as to accomplish anything. Our Lord intimates that the appearance they had seen was not the fulfilment of the prophecy of Elijah"s coming; for that they must look elsewhere. John the Baptist reproduced Elijah, and may be thought of as Elijah come again.

I ELIJAH AND JOHN WERE BOTH PREPARERS. There was nothing like completion in the work of either. Both were mere beginners. Both would have been failures it their work had not been followed up by others. Compare the work of civilizing a new country. The hunter with his rifle goes first; then comes the woodman with his axe; and then the farmer with his plough. So in the moral world. There are men who only prepare. Theirs is trying work, because its results cannot be counted or measured. Yet their praise is sure, if they prepared well. Estimate the work of Elijah as preparing for the return of the people to Jehovah; and of John as preparing the minds of men for receiving a spiritual Messiah.

II ELIJAH AND JOHN WERE PREACHERS. Proclaimers of messages from God. Both had virtually the same message Repent, return to God. Change your minds concerning God and the claims of God. But the true preacher is a witness as truly as a herald. Elijah witnesses for the "living God before whom I stand." John witnesses to the "Lamb of God, that taketh away the sin of the world. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Regulate all things - In order to the coming of Christ.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

11, 12. Elias (Elijah) is come already. John the Baptist, who came in the spirit and power of Elijah (Mark 1:2–8; Luke 1:17). Have done unto him whatsoever they listed. List and lust were originally one word, meaning to desire or wish. The account of his martyrdom is given in Matt. 14:6–12; Mark 6:21–29. See notes there. The Son of man suffer of them. Henceforth he keeps the lesson of his suffering constantly before their minds. After all, his disciples were not prepared for it when the hour came.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

restore all things

"put things in order" or "get the people ready to receive the Messiah"

But I tell you

This adds emphasis to what Jesus says next.

they ... their

All occurrences of these words may mean either 1) the Jewish leaders or 2) all the Jewish people.

the Son of Man will also suffer at their hands

Here "hands" refers to power. AT: "they will make the Son of Man suffer" (See: Metonymy)

Son of Man

Jesus is referring to himself. (See: First, Second, or Third Person)

translationWords

Jesus

Elijah

restore

Son of Man

suffer

hand

disciple

John (the Baptist)

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. Ἡλίας ἔρχεται κ.τ.λ. ‘Elijah cometh and will restore all things,’ not will come first (A.V.). Our Lord’s words point to a fulfilment of Mal 4:5, καὶ ἰδοὺ ἐγὼ ἀποστελῶ ὑμῖν Ἡλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῆ ὃς ἀποκαταστήσει καρδίαν πατρὸς πρὸς υἱόν, καὶ καρδίαν ἀνθρώπου πρὸς τὸν πλησίον αὐτοῦ μὴ ἔλθω καὶ πατάξω τὴν γῆν ἄρδην. Note the concise form of the Lord’s expression; it is not so much a citation as an allusion addressed to ‘those that know the law.’ By such ἀποκαταστήσει πάντα would naturally be interpreted by a reference to the precise words of Malachi. In the light of that prophecy the ἀποκατάστασις would signify a national restoration to unity under the influence of the Messenger of Jehovah.

ἀποκαταστήσει πάντα. Two questions arise in reference to these words, (1) How is the future to be explained? (2) In what sense were they fulfilled by John the Baptist? (1) If the prophecy be regarded as absolutely and finally fulfilled in John the Baptist the point of departure for the future ἀποκαταστήσει, and the present future ἔρχεται must be taken, not from the time when the words were spoken, but from the time when the prophecy was first uttered. Christ cites and affirms the prediction of Malachi. (2) The answer to the second question must be sought in the angelic message to Zachariah, Luk 1:16-17, πολλοὺς τῶν υἱῶν Ἰσραὴλ ἐπιστρέψει ἐπὶ Κύριον τὸν Θεὸν αὐτῶν· καὶ αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἡλίου ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, ἑτοιμάσαι Κυρίῳ λαὸν κατεσκευασμένον.

The view that regards the words as pointing to an event still in the future, and to the coming of another Elijah, of whom the first Elijah and John were types, is rendered improbable by the words quoted above, and by our Lord’s words in the next verse, Ἡλίας ἤδη ἦλθεν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11. And He answered and said, Elijah indeed cometh, and shall restore all things.] Mk. has: “And He said to them, Elijah indeed having come first, restores all things.“—ἀποκατατήσει] for Mk.’s ἀποκατιστάνει is an assimilation to the LXX. of Mal 4:5. Christ answers that the scribes are right in expecting a return of Elijah to accomplish a restoration, because so much was foretold in the prophet Malachi.

The words which follow in Mk. are very obscurely expressed: “And how has it been written concerning the Son of Man, that He should suffer much, and be set at nought?” Does this mean: “It has not been so prophesied. Elijah’s coming was foretold, but not the Messiah’s suffering”? Or, “Seeing that Elijah was predicted as coming to restore, in what sense are the prophecies of Messiah’s suffering to be understood”? Or, “Elijah indeed comes, and (yet) how has it been written of the Son of Man? (It stands written) that He should suffer”? “But I say to you that Elijah has come,” that is, “It was not only foretold that he should come, but he has come in the person of John the Baptist.” “And they did to him whatever they wished.” That is, “And he did not restore all things, because Herod thwarted prophecy by putting John to death. Thus no restoration has taken place, and there is room for the fulfilment of the prophecies of Messiah’s death.” “As it has been written concerning Him.” To what does this refer? The answer is generally found in 1 K 19:2, 10 “The fate intended for Elijah had overtaken John: he had found his Jezebel in Herodias” (Swete). But how can this prophecy by type and contrast explain the matter of fact words καθὼς γέγραπται ἐπʼ αὐτόν? How can the escape of Elijah from death at the hands of Jezebel be a prophecy of the execution of John the Baptist at the instigation of Herodias? Mt. has re-edited the passage in order to simplify it. He omits the obscure question Mk 12b, and the equally obscure καθὼς γέγραπται ἐπʼ αὐτόν. The reference to Herodias can hardly have been present to his mind, for he has omitted Mk.’s statements that she persecuted the Baptist. Further, he adds: οὐκ ἐπέγνωσαν αὐτὸν ἀλλά, to explain the failure of the prophecy that Elijah should restore all things, and to compensate for the omission of Mk 12b adds the definite statement: οὕτως καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπʼ αὐτῶν.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Cometh. Elijah cometh first. An abstract statement expressing the fact that Elijah 's coming precedes in time the coming of the Messiah. It is a point of Jewish chronology; just as a teacher of history might say to his pupils, "The Saxons and Danes precede the Normans in England." Elijah had already come in the person of John the Baptist.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.