Lecture 1 — The Transfiguration

^17:1^ And after six days, Jesus took with him Peter and James, and John his brother, and brought them up into a high mountain, apart; [n. 1418]

^17:2^ and he was transfigured before them. And his face shone as the sun and his garments became white as snow. [n. 1421]

^17:3^ And behold there appeared to them Moses and Elijah talking with him. [n. 1428]

^17:4^ And Peter answering, said to Jesus: Lord, it is good for us to be here; if you wish, let us make here three tents, one for you, and one for Moses, and one for Elijah. [n. 1430]

^17:5^ And as he was still speaking, behold a bright cloud overshadowed them. And behold a voice out of the cloud, saying: this is my beloved Son, in whom I am well pleased: hear him. [n. 1433]

^17:6^ And hearing this, the disciples fell upon their face, and were very much afraid. [n. 1439]

^17:7^ And Jesus came and touched them, and said to them: arise, and fear not. [n. 1442]

^17:8^ And lifting up their eyes, they saw no one but only Jesus. [n. 1443]

^17:9^ And as they came down from the mountain, Jesus charged them, saying: tell to no one the vision, till the Son of man is risen from the dead. [n. 1444]

^17:10^ And his disciples asked him, saying: why then do the scribes say that Elijah must come first? [n. 1445]

^17:11^ But answering he said to them: Elijah indeed will come, and restore all things. [n. 1447]

^17:12^ But I say to you, that Elijah has already come, and they did not know him, but have done to him whatever they wished. So also will the Son of man suffer from them. [n. 1448]

^17:13^ Then the disciples understood that he had spoken to them of John the Baptist. [n. 1452]

1417. In the preceding part, he showed the power of the evangelical teaching; here the end is shown, which is future glory.

And concerning this he does two things:

first, he shows how it was revealed in the transfiguration;

second, how one can arrive at it, at **at that hour **(Matt 18:1).

Concerning the first, two things:

first, the future glory is revealed;

second, he commands that a secret be kept;

third, a doubt is set down.

The second is at and as they came down from the mountain; the third, at and his disciples asked him.

Concerning the first, three things:

first, the circumstances of the transfiguration are set down;

second, the transfiguration;

third, the effect.

The second is at and he was transfigured before them; the third, at and hearing this, the disciples fell upon their face.

And he sets down three circumstances, namely the time; the disciples; the place.

1418. He sets down the time, when he says, and after six days.

But there is a literal question here, namely why he was not transfigured right away when he said, there are some of them who stand here, who will not taste death, till they see the Son of man coming in his kingdom (Matt 16:28). Chrysostom solves it. First, to arouse the apostles’ desire; second, to mitigate their envy, because perhaps they had been troubled after this word.

But why does it say here, and after six days, while in Luke it says, eight days after these words?(Luke 9:28).

It is clear that Luke counted the day on which he said it, and the day of the transfiguration; but Matthew only counted the days in between; and so, with the first and last days removed, there remained only six days. The six days signify the six ages, after which we hope to come to future glory. Likewise, he perfected his work in six days, and so the Lord wished to show himself after six days, because unless we are lifted up to God above all the creatures which the Lord created in those six days, we cannot arrive at the kingdom of God.

1419. Likewise, Jesus took with him Peter and James, and John. Why not all? To indicate that not all who are called, arrive; hence below, for many are called, but few chosen (Matt 20:16). And why three only? To indicate that no one shall arrive except in the faith of the Trinity. He who believes and is baptized, will be saved (Mark 16:16). But why these men rather than the others? The reason is that Peter was more fervent; John, because he had been specially loved; likewise James, because he was especially a warrior against the adversaries of the faith; hence Herod killed him first, since he thought to do something great for the Jews: and he killed James (Acts 12:2), and there follows, seeing that it pleased the Jews (Acts 12:3).

1420. And brought them up into a high mountain apart. Why on a mountain? To indicate that no one is led to contemplation but he who goes up onto a mountain, as in Genesis, about Lot: save yourself in the mountain (Gen 19:17).

And he says, high, because of the loftiness of contemplation. It will be exalted above the hills, and all nations will flow unto it. And many people will go, and say: come and let us go up to the mountain of the Lord (Isa 2:2–3). For that loftiness of glory will be above every loftiness of knowledge and virtue.

Likewise apart, because they separated themselves from those who are evil. Below, he will separate them one from another, as the shepherd separates the sheep from the goats (Matt 25:32).

1421. There follows the transfiguration: and he was transfigured before them. And

first, the transfiguration is set down;

second, the testimony, at and as he was still speaking.

Concerning the first,

he sets down the transfiguration;

second, the manner;

third, Peter’s wonderment.

1422. He says then, and he was transfigured, i.e., he changed his figure, before them. To be transfigured is the same as to be changed from one’s own figure, as it is written that satan transforms himself into an angel of light (2 Cor 11:14). So it is no marvel if the just shall be transfigured into a figure of glory; and so he was transfigured, because he laid aside what is his own.

Some have said that he assumed another body, which is false; but whoever is changed in figure, in his exterior appearance, is called transfigured, just as when someone is healthy and ruddy and then becomes sick and pallid, and thus is called transfigured. In the same way Christ was transfigured, because he appeared in another form than the one in which he was appearing before, since his body was not luminescent, but only took on a brightness; this is why he is called transfigured.

1423. So there follows and his face shone as the sun; here the manner is touched upon. And

first, it is described as regards the brightness of his face;

second, as regards the brightness of his clothing;

third, as regards the testimony.

1424. It says then, and his face shone as the sun. Here he revealed the future glory, where bodies will be brilliant and splendid. And this brilliance was not from the essence, but from the brilliance of the interior soul, full of charity; then will your light break forth as the morning, and there follows and the glory of the Lord will gather you up (Isa 58:8). Hence there was a certain splendor in his body. For Christ’s soul was seeing God, and beyond all brilliance, from the beginning of his conception; and we saw his glory (John 1:14).

1425. If then, in the blessed, a brilliance descends from the soul to the body, why not in Christ, who was God and man?

One should say that since he was God, the order of human nature was in his power. But the order is that the parts communicate among themselves, so that when the body is wounded, the soul suffers together with it, and the body is affected by the soul. But here the order was subject to Christ. Hence the joy in the superior part was perfect in such a way that it did not go out from the superior part: hence he was both perfectly a viator, and perfectly a comprehensor. Hence when he wished, there was no reflection, but when he wished, there was a reflection, and he appeared resplendent.

1426. But did not Christ have the gifts? Some say that this is so, and that he received all the gifts in via: the gift of subtility at his birth, of agility when he walked on the waves, brilliance here, and impassibility when he administered the sacrament of the altar.

But I do not believe this, because a gift is a certain property of glory itself. Hence that he walked on the sea, that he was resplendent, all happened by the divine power, since the gift of glory is incompatible with a viator; but he had a certain likeness to a glorified body, since his face shone as the sun. And his face was as the sun shines in his power (Rev 1:16).

But it can be objected that the just will shine like the sun. Therefore Christ’s splendor will not be greater than others’ splendor.

I say that it will be. But since there is nothing more brilliant among sensible things to compare him to, he is compared to the sun.

1427. And his garments became white as snow. Here he treats of the clothing. It is clear that this was not due to a change in Christ, nor due to one of the gifts, since clothes do not receive the gifts. Clothing signifies the saints; I live, says the Lord, you will be clothed with all these as with an ornament (Isa 49:18).

And it says, and his garments became white as snow. Snow has radiance and coldness, as the saints have the radiance of glory; the just will shine, and will run to and fro like sparks among the reeds (Wis 3:7). Likewise, the fire of concupiscence is cooled in them; they will be whited with snow in Selmon (Ps 67:15). Or by clothing is understood the letter of Sacred Scripture.

1428. And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom gives reasons. The first reason is to confirm the disciples’ faith. He had asked above, who do men say that the Son of man is? (Matt 16:13). And they said, some Elijah. But so that he might make clear the difference between himself and them, he willed to bring them; there is none among the gods like unto you, O Lord (Ps 85:8). The second reason is to refute the Jews. For they said that he was a transgressor of the law; they also said that he was a blasphemer: not for a good work do we stone you, but for blasphemy (John 10:33). So since Elijah was holier than all the prophets, and Moses was a legislator, he made clear in the presence of Moses and Elijah that he was not contrary to God, nor a transgressor of the law. The third reason is to show that he is the judge of the living and the dead, because Elijah was living, Moses dead. The fourth reason is to assure Peter. For Peter had reproached the Lord about death, so by calling these two in, he showed that those who expose themselves to death are not to be reproached; for Elijah exposed himself to death before Jezabel, and Moses similarly exposed himself for the sake of the law. The fifth reason is because there were two things in him which he wished to point out in these two, namely meekness, which he pointed out in Moses, and an example of zeal for God, which he pointed out in Elijah, of whom it is said in Sirach that Elijah the Prophet stood up, as a fire, and his word burnt like a torch (Sir 48:1). The sixth reason is given in the Gloss, that all the law and the prophets gave witness to Christ. Hence, all things must be fulfilled, which are written in the law of Moses, and in the prophets (Luke 24:44).

1429. But then there is a question. It is no marvel if Elijah was there, because he was alive; but there is a question about Moses, how he was there.

Some say that an angel was there in his place. But this amounts to nothing, because Moses was there in soul only. But how was he seen? One should say that he was seen just as angels are seen.

1430. There follows Peter’s affection: and Peter answering, said. And we can explain this either by referring it to carnality, or to devotion.

Chrysostom refers it to carnality. Above, Christ had said that he was going to suffer, and Peter had reproached him, when he rebuked him. Hence Moses and Elijah appeared, speaking of his passion; so when Peter heard them refer to the passion, he could not listen. Now, he did not wish to set himself against them, so he thought that if he were to remain there, he would avoid death. Therefore, lest they leave quickly, he said, let us make here three tents.

And why did he say, one for Moses, and one for Elijah? Since he saw that Jesus was inclined toward death, he wanted these men to impede his death. Of Elijah it is written that when the king sent fifty men, he made fire come down from heaven (2 Kgs 1:10). Likewise, it is written of Moses that when a quarrel arose in the tabernacle, a cloud descended (Num 12:10). So he thought that a cloud could be gotten through Moses, and fire through Elijah.

1431. But others refer it to Peter’s devotion. And in accord with this, he does two things: first, he touches upon the affection; second, the advice, at if you wish.

He says then, Lord, it is good for us to be here. Out of an exceedingly great fervor, when he saw the glory, he was so affected that he wanted never to be parted from it, God willing.

And what will it be like for those who shall be in perfect glory? For, being in that beatitude, they will never want to be parted; but it is good for me to adhere to my God (Ps 72:28).

1432. Second, he gives counsel, and as Luke says, not knowing what he said (Luke 9:33); hence he says, if you wish, let us make here three tents, since we should submit our will to the divine will, as above, your will be done (Matt 6:10).

Hence Peter spoke well in that, but badly in this, because he thought that he could have glory without death, which is contrary to: for we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven (2 Cor 5:1). Also, because he thought that the glory of the saints is in this world, while it is not here, but in heaven; above, be glad and rejoice, for your reward is very great in heaven (Matt 5:12). Also, because he thought that they needed houses; but they had no need of houses here, but had houses in heaven: behold the tabernacle of God with men (Rev 21:3). Also, because he wished three tents to be built, for one is enough for the Father and the Son and the Holy Spirit. Also, because he compared Christ to the others, which he should not have done; I will not level God with man (Job 32:21). Peter, all have one tent, which is faith.

1433. There follows the testimony: and as he was still speaking, behold a bright cloud overshadowed them. Peter spoke foolishly, so he was unworthy of a response. He wanted a material testimony, so the Lord willed to make it clear that the saints have no need. Likewise, he willed to show himself through a cloud; his power is in the clouds (Ps 67:35). But sometimes a brilliant cloud appears, sometimes a dark cloud. In Exodus, it says that a darksome cloud appeared (Exod 19:18); but here a shining one appeared, because it signifies the consolation of glory, since then they will be protected from all agitation. And God will wipe away all tears from their eyes: and death will be no more, nor mourning, nor crying, nor sorrow will be any more, for the former things are passed away (Rev 21:4).

1434. There follows a testimony from the voice of the Father; hence and behold, a voice out of the cloud, saying. But why from the cloud? To indicate that it is the voice of the Father. The Lord dwells in a cloud.

1435. This is my beloved Son, in whom I am well pleased. Christ’s dignity is touched upon based on the property of sonship, the perfection of love, and the likeness of operation. Hence he says, this is, as it were, the unique Son. Others are sons through adoption; I have said: you are gods and all of you the sons of the Most High (Ps 81:6), but this one is the true Son, that is, uniquely, as John says, the Son of God is come: and he has given us understanding that we may know the true God (1 John 5:20).

1436. Also, in another way, beloved. Our love is based on a creature’s goodness. For a thing is not good because I love it, but rather I love a thing because it is good. But God’s love is the cause of goodness in things. And as God poured out goodness in creatures through creation, so in the Son through generation, since he communicates his entire goodness to the Son. Hence creatures are blessed by participation, but he gave the entire goodness to the Son; the Father loves the Son: and he has given all things into his hand (John 3:35). Hence Love itself proceeds from the Father loving the Son, and from the Son loving the Father.

1437. But it can happen that something is given to someone, and he does not use well what was given, and so does not please the one who gave it. But God gave the fullness of his goodness to this one, and he used it well. Therefore he was well pleased, and hence he says, in whom I am well pleased. The same thing is written above, in whom I am well pleased (Matt 3:17), and **in whom my soul has been well pleased **(Matt 12:18).

Therefore, because he is such, hear him. Hence he insinuates that he was given as a teacher for all; the Lord your God will raise up to you a prophet of your nation and of your brethren like unto me: him you shall hear (Deut 18:15). Or hear him: not Moses or Elijah, except according as they teach Christ, or Christ’s teaching.

1438. Notice that Christ had testimony from heaven by the Father, from hell by Moses, from paradise by Elijah, and from earth by the disciples: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Phil 2:10).

Also, one should note that there are two regenerations: one in baptism, the other when we shall be cleansed from every unclean spirit. Hence in baptism, Jesus was pointed out by a dove, which is a simple animal, to indicate simplicity; it is also a fertile animal, to indicate the other regeneration. He appeared in a shining cloud to indicate brilliance and the extinguishing of every concupiscence; and the Lord will create upon every place of mount Zion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night (Isa 4:5).

1439. And hearing this, the disciples fell upon their face, and were very much afraid. The transfiguration having been set down, here its effect on the disciples is set down. And

first, their fear is set down;

second, Christ’s comfort against their fear;

third, the effect.

The second is at and Jesus came; the third, at and lifting up their eyes, they saw no one.

1440. He says then, and the disciples hearing. They heard the voice of the Father from the cloud, as is said in Peter, and this voice we heard brought from heaven, when we were with him in the holy mount (2 Pet 1:18).

And he sets down a sign of their fear, that the disciples fell upon their face.

There follows the fear: and were very much afraid. But why were they afraid? Jerome sets out three reasons. First, because they knew that they had erred, as is said of Adam: I heard your voice in paradise; and I was afraid, because I was naked (Gen 3:10). Also, since they were wrapped in the cloud, they were aware of the presence of the divine majesty; and the Lord went before them to show the way by day in a pillar of a cloud (Exod 13:21). And it is natural that anyone be astounded by what he is not accustomed to. Also, on account of the voice from the cloud; what is all flesh, that it should hear the voice of the living God? (Deut 5:26). And because of this their courage failed, for they fell down on their faces.

1441. But one should note that the impious fall down in one way, the saints in another. The impious fall back, as is written of Heli, who when he had heard rumors about the Lord’s ark, fell from a chair and died of a broken neck (1 Sam 4:18). But the saints fall on their faces: they fell down before the throne upon their faces (Rev 7:11). And the reason is that we do not see what is behind. The eyes of a wise man are in his head (Eccl 2:14).

1442. Next, Christ’s comforting is set down. And he comforts them by deed and by word. By deed, against fear and falling. Against fear by his presence: **Jesus came. I will fear no evils, for you are with me (Ps 22:4). And above, **it is I, fear not **(Matt 14:27). Likewise, he comforts through contact, for it is he who gives strength to the weary (Isa 40:29); and behold a hand touched me, and lifted me up upon my knees (Dan 10:10); hence it says, and touched them. Likewise, he comforts them against falling; hence **and said to them: arise. Rise you who sleep, and arise from the dead: and Christ will enlighten you (Eph 5:14). Likewise, against fear: and fear not. This fear was pusillanimity, and those who rise from sin put off fear, because perfect charity casts out fear (1 John 4:18).

1443. Next, there follows the effect of the comforting: and lifting up their eyes, they saw no one except Jesus. And this is the effect of the divine comforting, that those comforted by Christ see no one but Jesus, nor do they rejoice or take comfort in any but him; for to me, to live is Christ; and to die is gain (Phil 1:21). Likewise, they lifting up their eyes saw no one but only Jesus because when one withdraws from the shadows of the law, and from the teachings of the prophets, which are indicated by Moses and Elijah, one holds only the teaching of Christ.

Or, according to another letter, he was the only one remaining lest it seem that the voice was speaking about Moses or Elijah. Hence when these two did not appear, it was certain that the voice was speaking about Jesus.

1444. Next is set down the command about delaying the revelation of this vision. Hence he says, and as they came down from the mountain, Jesus charged them, saying: tell no one the vision.

But for what reason? There are three reasons. First because, as Jerome says, it was going to happen that Christ would suffer, and that the Jews would be scandalized; unto the Jews indeed a stumblingblock (1 Cor 1:23). Therefore, if they had heard this, they would have been more scandalized, and hence they would have considered it to be nothing. Then they would have been more slow to believe in the resurrection.

Remigius explains it this way: because if he had told of it, what he desired would never have been fulfilled, and thus his own desire would have been frustrated, for it is written: with desire I have desired to eat this Pasch with you (Luke 22:15).

Hilary explains it this way: because spiritual glory would have been fittingly described only by spiritual men; but they were not yet spiritual. As yet the Spirit was not given (John 7:39).

1445. And his disciples asked him. In this part he satisfies the disciples’ request. And

first, the request is set down;

second, the response;

third, the effect.

The second is at and his disciples asked him; the third, at then the disciples understood.

1446. When the apostles saw him transformed, they thought that he would begin to reign from that moment. For they had understood that Elijah was supposed to come first (Mal. 4:5). And since they had seen him, they thought that he had already come, and his kingdom had drawn near: for behold the day shall come (Mal 4:1). And behold I will send you Elijah the Prophet, before the coming of the great and dreadful day of the Lord (Mal 4:5). But they did not know this from Scripture, since they were simple, but rather they knew about it from the sayings of the scribes. Hence they say, why then do the scribes say that Elijah must come first? The scribes, who knew about it from the law, spoke thus, but corrupted the Scripture.

For there are two comings of Christ, namely the coming in glory, and about this coming it is understood that Elijah goes before him; but there is another coming in the flesh. Hence these men, corrupting the Scripture, explained it as about this coming.

1447. The Lord satisfies this doubt. And first, he touches upon the future coming; second, the past. Hence it says, But answering, he said to them: Elijah indeed will come. Hence he speaks of a double Elijah, for he speaks of the Elijah to come in his own person. And this one will come to announce the way of justice and restore all things, and he will convert the hearts of men to Christ, he will convert the Jews to the faith of the Patriarchs who had faith in Christ: blindness in part has happened in Israel, until the fullness of the gentiles should come in and so all Israel should be saved (Rom 11:25–26).

Augustine explains it another way: he will restore all things, because when the Antichrist comes he will seduce all, but when the Antichrist is dead all will be restored to faith by Elijah’s preaching.

Origen, in this way: he will restore, because if someone owes what he has not paid back, he should restore it. But anyone is a debtor to death; and since Elijah is not yet dead, when he comes he will restore all things, and repay the debt of death.

1448. There is added, about the other Elijah, but I say to you, that Elijah has already come. Who is this one? John the Baptist, not that he is Elijah in person, as is said in John, when it was asked of him, are you Elijah? And he said: I am not (John 1:21). But he is Elijah in spirit and power, for just as Elijah will be the precursor to the second coming, so John was the precursor to the first coming. Likewise, just as Elijah spoke against Jezabel, so John spoke against Herodias. And as Elijah was a desert dweller, so was John. Hence it is said of him, and he will go before him in the spirit and power of Elijah (Luke 1:17). In spirit: not because Elijah’s spirit will pass over into John, as some have held, but because he will have the same power.

1449. And they did not know him, i.e., they did not approve him, as is written below (Matt 21:25), where the Lord asked if John’s baptism is from heaven or from earth, because if they said from heaven, they should have believed. But have done to him whatever they wished, because they treated him badly, not according as justice demanded, but rather they imprisoned him. Something similar is written about Jeremiah, for they treated him evil, who was consecrated a prophet from his mother’s womb (Sir 49:9).

1450. So also will the Son of man suffer from them. John was Christ’s precursor as regards birth, because just as John was born from an old and sterile woman, beyond nature, so Christ was born from a virgin, beyond nature. Likewise in preaching, because he began to preach, do penance (Matt 3:2); so also did Christ. Likewise, as regards baptism. Therefore, it was required that he be the precursor as regards the passion, because just as he was killed for the sake of justice, so also was Christ. Hence, so also will the Son of man suffer from them.

1451. But from whom? From them? It seems that Jesus did not suffer from those by whom John suffered, because John suffered from Herod, and Christ from the scribes.

But one can say that it was from the same ones, because John suffered from Herod and with the Jews giving consent, while Christ suffered from the scribes, with Herod giving consent. For they were in that region, and he was presented to him; the kings of the earth stood up, and the princes met together, against the Lord and against his Christ (Ps 2:2).

Or, so also will the Son of man suffer from them, such that the from them expresses a simple relation, since all those from whom John and Christ suffered are in one generation.

1452. Next, the effect of this response is set down: then the disciples understood that he had spoken to them of John the Baptist. Then: that is, when the Lord had spoken to them. The declaration of your words gives light: and gives understanding to little ones (Ps 118:130).