The period of Elijah's advent would, according to one opinion (Pirqé de R. Eliez. 43), be a time of genuine repentance by Israel, although it is not stated that this change would be brought about by his ministry. On the other hand, his peculiar activity would consist in settling ceremonial and ritual questions, doubts, and difficulties, in making peace, in restoring those who by violence had been wrongfully excluded from the congregation and excluding those who by violence had been wrongfully introduced (Bab. Mets. i. 8; ii. 8; iii. 4, 5; Eduy. vii. 7). He would also restore to Israel these three things which had been lost: the golden pot of Manna (Ex. xvi. 33), the vessel containing the anointing oil, and that with the waters of purification - according to some, also Aaron's rod that budded and bore fruit. [6424] Again, his activity is likened to that of the Angel whom God had sent before Israel to drive out and to vanquish the hostile nations (Tanch. on Ex. xxiii. 20, § 18 at the close; ed. Warsh. p. 106 b). For. Elijah was to appear, then to disappear, and to appear again in the wars of Gog and Magog [6425] (Seder Olam R. xvii.). But after that time general peace and happiness would prevail, when Elijah would discharge his peculiar functions. Finally, to the ministry of Elijah some also ascribed the office of raising the dead (Sotah ix. 15, closing words). [6426]
Such is a summary of ancient Jewish tradition concerning Elijah as the forerunner of the Messiah. Comparing it with the New Testament description of John the Baptist, it will at least be admitted that, from whatever source the sketch of the activity and mission of the Baptist be derived, it cannot have been from the ideal of the ancient Synagogue, nor yet from popularly current Jewish views. And, indeed - could there be a greater contrast than between the Jewish forerunner of the Messiah and him of the New Testament? __________________________________________________________________
[6417] This question is fully discussed in Ber. R. 71 towards the close. Comp. also Shem. R. 40. For fuller details we refer to our remarks on Gen. xlix. 19 in Appendix IX.
[6418] I cannot agree with either of the explanations of this passage offered by Castelli (Il Messia, p. 199), whose citation is scarcely as accurate as usually. The passage quoted is in the Par. Pinchas, opening lines.
[6419] Castelli writes: Lo Prega a mandare in luogo suo Elic, già esistente almeno in insipirito; e Dio risponde, che è predestinato non a quella, ma alla finale redenzione. But there are three inaccuracies here, for (1) Moses does not name Elijah; (2) there is not a hint that Elijah was pre-existing in spirit; while (3) God's reply to Moses is as in our text.
[6420] The question has been raised whether Jeremiah (or even Isaiah) was also to appear in Messianic days. In favour of this view 2 Macc. ii. 1-8 and xv. 14-16 afford, to say the least, presumptive evidence. We do not refer to 4 Esdras ii. 18, because the two first and the two last chapters of that book in our Apocrypha (2 Esdras) are spurious, being for much later, probably Christian authorship. Gfrörer thinks that 4 Esdras v. (2 Esdras vii. 28) refers to Jeremiah and Isaiah (Urchrist vol. ii. p. 230). But I cannot draw the same inference from it. On the other hand, there is a remarkable passage in Mechilta on Ex. xvi. 33 (ed. Weiss, p. 59 b), which not only seems to conjoin Jeremiah with the Messiah (though the inaccurate rendering of Wetstein, Nov. Test. vol. i. p. 430 conveys an exaggerated and wrong impression of this), but reminds us of 2 Mac. ii. 1-18.
[6421] In this passage also reference is made to the zeal of Phinehas as corresponding to that of Elijah.
[6422] Schöttgen (Horæ Hebr. tomus ii. p. 534) has not correctly apprehended the meaning of this passage. It is not statim cum ipso Messiæ adventu,' but prope or proxime ({hebrew}.) Schöttgen writes inaccurately {hebrew}.