If we assume the integrity of the longer ending of Mark’s Gospel, Christ’s answer in Mark 9:12-13 to the disciples’ Elijah question occupies a position almost precisely in the center of the book. The centrality of the Elijah question suggests that one purpose of the Gospel of Mark was to respond to the query that arose as a consequence of the scribal teaching (certainly based upon Malachi 3:1, 4:5 and Isaiah 40:3 (cf. Mark 1:2-3)), that Elijah must precede the Messiah (Mark 9:11). Christ’s answer to the Elijah question is framed as a response to this eschatological expectation of the scribes, and provides a justification for the Christian community’s claim that the prophetic precondition had been satisfied in the ministry of John the Baptist. As we will see, the number of references to Elijah is remarkable within the short compass of this shortest of the Gospels. The numerous Elijah allusions in Mark provide the rationale for the claim of many that Jesus was Himself Elijah (or one of the prophets of old), the response elicited by the Lord’s question, “Who do men say that I am?” (Mark 8:27)
The significance of Elijah to Mark’s theme is further demonstrated by the actual appearance of Elijah, as recorded in the transfiguration account. It is significant that Mark lists Elijah before Moses in his account: “And Elijah appeared to them along with Moses.” (Mark 9:4) The precedence given to Elijah over Moses by the evangelist contravenes all convention. It is noteworthy that Peter (Mark 9:5), Matthew (17:3) and Luke (9:30) all mention Moses prior to Elijah, a contrast that underscores the Markan emphasis upon the Elijah question.