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 The identity of the prophet Elijah with the messenger mentioned in Mal 4:1, whom the Lord would send before Him, is universally acknowledged. But there is a difference of opinion as to the question, who is the Elijah mentioned here? The notion was a very ancient one, and one very widely spread among the rabbins and fathers, that the prophet Elijah, who was caught up to heaven, would reappear (compare the history of the exposition of our verse in Hengstenberg's Christology, vol. iv. p. 217 translation). The lxx thought of him, and rendered אליּה הנּביא by Ἠλίαν τὸν Θεσβίτην; so also did Sirach Sirach(48:10) and the Jews in the time of Christ (Joh 1:21; Mat 17:10); and so have Hitzig, Maurer, and Ewald in the most recent times. But this view is proved to be erroneous by such passages as Hos 3:5; Eze 34:23; Eze 37:24, and Jer 30:9, where the sending of David the king as the true shepherd of Israel is promised. Just as in these passages we cannot think of the return or resurrection of the David who had long been dead; but a king is meant who will reign over the nation of God in the mind and spirit of David; so the Elijah to be sent can only be a prophet with the spirit or power of Elijah the Tishbite. The second David was indeed to spring from the family of David, because to the seed of David there had been promised the eternal possession of the throne. The prophetic calling, on the other hand, was not hereditary in the prophet's house, but rested solely upon divine choice and endowment with the Spirit of God; and consequently by Elijah we are not to understand a lineal descendant of the Tishbite, but simply a prophet in whom the spirit and power of Elijah are revived, as Ephr. Syr., Luther, Calvin, and most of the Protestant commentators have maintained. But the reason why this prophet Elijah is named is to be sought for, not merely in the fact that Elijah was called to his work as a reformer in Israel at a period which was destitute of faith and of the true fear of Jehovah, and which immediately preceded a terrible judgment (Koehler), but also and more especially in the power and energy with which Elijah rose up to lead back the ungodly generation of his own time to the God of the fathers. The one does not exclude but rather includes the other. The greater the apostasy, the greater must be the power which is to stem it, so as to rescue those who suffer