St. Thomas Aquinas,
Catena Aurea (Golden Chain),
Parallel Gospel of Matthew 17:1-9
(John Henry Parker, v. I, J.G.F. and J. Rivington:London, 1842)
Chapter 17
l. And after six days Jesus taketh Peter, James, and John his
brother, and bringeth them up into an high mountain apart,
2. And was transfigured before them: and his face did shine as the
sun, and his raiment was white as the light.
3. And, behold, there appeared unto them Moses and Elias talking with
him.
4. Then answered Peter, and said unto Jesus, “Lord, it is good for us
to be here: if thou wilt, let us make here three tabernacles; one for
thee, and one for Moses, and one for Elias.”
Remig.: In this Transfiguration
undergone on the mount, the Lord fulfilled within six days the promise
made to His disciples, that they should have a sight of His glory; as it
is said, “And after six days he took Peter, and James, and John his
brother.”
Jerome: It is made a question how it
could be after six days that He took them, when Luke says eight. The
answer is easy, that here one reckoned only the intervening days, there
the first and the last are also added.
Chrys.: He does not take them up
immediately upon the promise being made, but six days after, for this
reason, that the other disciples might not be touched with any human
passion, as a feeling of jealousy; or else that during these days’
space, those disciples who were to be taken up might become kindled with
a more eager desire.
Raban., e Bed.: Justly was it after
six days that He shewed His glory, because after six ages is to be the
resurrection [ed. note: See the Oxford Translation of S. Cyprian, Tr.
xiii, n.a.]
Origen: Or because in six days this
whole visible world was made; so he who is above all the things of this
world, may ascend into the high mountain, and there see the glory of the
Word of God.
Chrys.: He took these three because
He set them before others. But observe how Matthew does not conceal who
were preferred to himself; the like does John also when he records the
preeminent praise given to Peter. For the company of Apostles was free
from jealousy and vain glory.
Hilary: In the three thus taken up
with Him, the election of people out of the three stocks of Sem, Cam,
and Japhet is figured.
Raban., e Bed.: Or; He took only
three disciples with Him, because many are called but few chosen. Or
because they who now hold in incorrupt mind the faith of the Holy
Trinity, shall then joy in the everlasting beholding of it.
Remig.: When the Lord was about to
shew His disciples the glory of His brightness, He led them into the
mountain, as it follows, “And he took them up into a high mountain
apart.” Herein teaching, that it is necessary for all who seek to
contemplate God, that they should not grovel in weak pleasures, but by
love of things above should be ever raising themselves towards heavenly
things; and to shew His disciples that they should not look for the
glory of the divine brightness in the gulph of the present world, but in
the kingdom of the heavenly blessedness. He leads them apart, because
the saints are separated from the wicked by their whole soul and
devotion of their faith, and shall be utterly separated in the future;
or because many are called, but few chosen.
It follows, “And he was transfigured
before them.”
Jerome: Such as He is to be in the
time of the Judgment, such was He now seen of the Apostles. Let none
suppose that He lost His former form and lineaments, or laid aside His
bodily reality, taking upon Him a spiritual or ethereal Body, How His
transfiguration was accomplished, the Evangelist shews, saying, “And his
face did shine as the sun, and his raiment became white as snow.” For
that His face is said to shine, and His raiment described to become
white, does not take away substance, but confer glory. In truth, the
Lord was transformed into that glory in which He shall hereafter come in
His Kingdom. The transformation enhanced the brightness, but did not
destroy the countenance, although the body were spiritual; whence also
His raiment was changed and became white to such a degree, as in the
expression of another Evangelist, no fuller on earth can whiten them.
But all this is the property of matter, and is the subject of the touch,
not of spirit and ethereal, an illusion upon the sight only beheld in
phantasm.
Remig.: If then the face of the Lord
shone as the sun, and the saints shall shine as the sun, are then the
brightness of the Lord and the brightness of His servants to be equal?
By no means. But forasmuch as nothing is known more bright than the sun,
therefore to give some illustration of the future resurrection, it is
expressed to us that the brightness of the Lord’s countenance, and the
brightness of the righteous, shall be as the sun.
Origen: Mystically; When any one has
passed the six days according as we have said, he beholds Jesus
transfigured before the eyes of his heart. For the Word of God has
various forms, appearing to each man according as He knows that it will
be expedient for him; and He shews Himself to none in a manner beyond
his capacity; whence he says not simply, “He was transfigured,” but,
“before them.”
For Jesus, in the Gospels, is merely
understood by those who do not mount by means of exalting works and
words upon the high mountain of wisdom; but to them that do mount up
thus, He is no longer known according to the flesh, but is understood to
be God the Word. Before these then Jesus is transfigured, and not before
those who live sunk in worldly conversation. But these, before whom He
is transfigured, have been made sons of God, and He is shewn to them as
the Son of righteousness. His raiment is made white as the light, that
is, the words and sayings of the Gospels with which Jesus is clothed
according to those things which were spoken of Him by the Apostles.
Gloss., e Bed. in Luc.: Or; raiment
of Christ shadows out the saints, of whom Esaias says, “With all these
shalt thou clothe thee as with a garment;” [Isa 49:18] and they are
likened to snow because they shall be white with virtues, and all the
heat of vices shall be put far away from them.
It follows, “And there appeared unto
them Moses and Elias talking with them.”
Chrys.: There are inane reasons why
these should appear. The first is this; because the multitudes said He
was Elias, or Jeremias, or one of the Prophets, He here brings with Him
the chief of the Prophets, that hence at least may be seen the
difference between the servants and their Lord.
Another reason is this; because the
Jews were ever charging Jesus with being a transgressor of the Law and
blasphemer, and usurping to Himself the glory of the Father, that He
might prove Himself guiltless of both charges, He brings forward those
who were eminent in both particulars; Moses, who gave the Law, and
Elias, who was jealous for the glory of God.
Another reason is, that they might
learn that He has the power of life and death; by producing Moses, who
was dead, and Elias, who had not yet experienced death. A further reason
also the Evangelist discovers, that He might shew the glory of His
cross, and thus soothe Peter, and the other disciples, who were fearing
His death; for they talked, as another Evangelist declares, “of His
decease which He should accomplish at Jerusalem.”
Wherefore He brings forward those who
had exposed themselves to death for God’s pleasure, and for the people
that believed; for both had willingly stood before tyrants, Moses before
Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that
the disciples should emulate their privileges, and be meek as Moses, and
zealous as Elias.
Hilary: Also that Moses and Elias
only out of the whole number of the saints stood with Christ, means,
that Christ, in His kingdom, is between the Law and the Prophets; for He
shall judge Israel in the presence of the same by whom He was preached
to them.
Origen: However, if any man discerns
a spiritual sense in the Law agreeing with the teaching of Jesus, and in
the Prophets finds “the hidden wisdom of Christ,” [1 Cor 2:7]
he beholds Moses and Elias in the same glory with Jesus.
Jerome: It is to be remembered also,
that when the Scribes and Pharisees asked signs from heaven, He would
not give any; but now, to increase the Apostles’ faith, He gives a sign;
Elias descends from heaven, whiter he was gone up, and Moses arises from
hell; as Ahaz is bidden [Isa 7:10] by Esaias to ask him a sign in the
heaven above, or in the depth beneath.
Chrys.: Hereupon follows what the
warm Peter spake, “Peter answered and said unto Jesus, Lord, it is good
for us to be here.” Because he had heard that He must go up to
Jerusalem, he yet fears for Christ; but after his rebuke he dares not
again say, “Be propitious to thyself, Lord,” but suggests the same
covertly under other guise. For seeing in this place great quietness and
solitude, he thought that this would be a fit place to take up their
abode in, saying, “Lord, it is good for us to be here.” And he sought to
remain here ever, therefore he proposes the tabernacles, “If thou wilt,
let us make here three tabernacles.” For he concluded if he should do
this, Christ would not go up to Jerusalem, and if He should not go up to
Jerusalem, He should not die, for he knew that there the Scribes laid
wait for Him.
Remig.: Otherwise; At this view of
the majesty of the Lord, and His two servants, Peter was so delighted,
that, forgetting every thing else in the world, he would abide here for
ever. But if Peter was then so fired with admiration, what ravishment
will it not be to behold the King in His proper beauty, and to mingle in
the choir of the Angels, and of all the saints? In that Peter says,
“Lord, if thou wilt,” he shews the submission of a dutiful and obedient
servant.
Jerome: Yet art thou wrong, Peter,
and as another Evangelist says [margin note: Luke 9:33],
knowest not what thou sayest. Think not of three tabernacles, when there
is but one tabernacle of the Gospel in which both Law and Prophets are
to be repeated. But if thou wilt have three tabernacles, set not the
servants equal with their Lord, but make three tabernacles, yea make one
for the Father, Son, and Holy Spirit, that They whose divinity is one,
may have but one tabernacle, in thy bosom.
Remig.: He was wrong moreover, in
desiring that the kingdom of the elect should be set up on earth, when
the Lord had promised to give it in heaven. He was wrong also in
forgetting that himself and his fellows were mortal, and in desiring to
come to eternal felicity without taste of death.
Raban.: Also in supposing that
tabernacles were to be built for conversation in heaven, in which houses
are not needed, as it is written in the Apocalypse, “I saw not any
temple therein.” [Rev 21:22]
5. While
he yet spake, behold, a bright cloud overshadowed them: and behold a
voice out of the cloud, which said, “This is my beloved Son, in whom I
am well pleased; hear ye him.”
6. And when the disciples heard it, they fell on their face, and were
sore afraid.
7. And Jesus came and touched them, and said, “Arise, and be not
afraid.”
8. And when they had lifted up their eyes, they saw no man, save
Jesus only.
9. And as they came down from the mountain, Jesus charged them,
saying, “Tell the vision to no man, until the Son of man be risen again
from the dead.”
Jerome: While they thought only of an
earthly tabernacle of boughs or tents, they are overshadowed by the
covering of a bright cloud; “While he yet spake there came a bright
cloud and overshadowed them.
Chrys.: When the Lord threatens, He
shews a dark cloud, as on Sinai [margin note: Ex 19:9,16];
but here where He sought not to terrify but to teach, there appeared a
bright cloud.
Origen: The bright cloud
overshadowing the Saints is the Power of the Father, or perhaps the Holy
Spirit; or I may also venture to call the Saviour that bright cloud
which overshadows the Gospel, the Law, and the Prophets, as they
understand who can behold His light in all these three.
Jerome: Forasmuch as Peter had asked
unwisely, he deserves not any answer; but the Father makes answer for
the Son, that the Lord’s word might be fulfilled, “He that sent me, he
beareth witness of me.” [John 5:37]
Chrys.: Neither Moses, nor Elias
speak, but the Father greater than all sends a voice out of the cloud,
that the disciples might believe that this voice was from God. For God
has ordinarily shewn Himself in a cloud, as it is written, “Clouds and
darkness are round about Him;” [Ps 97:2] and this is what is said, “Behold, a voice
out of the cloud.”
Jerome: The voice of the Father is
heard speaking from heaven, giving testimony to the Son, and teaching
Peter the truth, taking away his error, and through Peter the other
disciples also; whence he proceeds, “This is my beloved Son.” For Him
make the tabernacle, Him obey; this is the Son, they are but servants;
and they also ought as you to make ready a tabernacle for the Lord in
the inmost parts of their heart,
Chrys.: Fear not then, Peter; for if
God is mighty, it is manifest that the Son is also mighty; wherefore if
He is loved, fear not thou; for none forsakes Him whom He loves; nor
dost thou love Him equally with the Father. Neither does He love Him
merely because He begot Him, but because He is of one will with Himself;
as it follows, “In whom I am well pleased;” which is to say, in whom I
rest content, whom I accept, for all things of the Father He performs
with care, and His will is one with the Father; so if He will to be
crucified, do not then speak against it.
Hilary: This is the Son, this the
Beloved, this the Accepted; and He it is who is to be heard, as the
voice out of the cloud signifies, saying, “Hear ye Him.” For He is a fit
teacher of doing the things He has done, who has given the weight of His
own example to the loss of the world, the joy of the cross, the death of
the body, and after that the “glory” of the heavenly kingdom.
Remig.: He says therefore, “Hear
Him,” as much as to say, Let the shadow of the Law be past, and the
types of the Prophets, and follow ye the one shining light of the
Gospel. Or He says, “Hear ye Him,” to shew that it was He whom Moses had
foretold, “The Lord your God shall raise up a Prophet unto you of your
brethren like unto me, Him shall ye hear.” [Deut 18:18]
Thus the Lord had witnesses on all
sides; from heaven the voice of the Father, Elias out of Paradise, Moses
out of Hades, the Apostles from among men, that at the name of Jesus
every thing should bow the knee, of things in heaven, things on earth,
and things beneath.
Origen: The voice out of the cloud
speaks either to Moses or Elias, who desired to see the Son of God, and
to hear Him; or it is for the teaching of the Apostles.
Gloss., ap. Anselm: It is to be
observed, that the mystery of the second regeneration, that, to wit,
which shall be in the resurrection, when the flesh shall be raised
again, agrees well with the mystery of the first which is in baptism,
when the soul is raised again. For in the baptism of Christ is shewn the
working of the whole Trinity; there was the Son incarnate, the Holy
Ghost appearing in the figure of a dove, and the Father made known by
the voice. In like manner in the transfiguration, which is the sacrament
of the second regeneration, the whole Trinity appeared; the Father in
the voice, the Son in the man, and the Holy Spirit in the cloud.
It is made a question how the Holy
Spirit was shewn there in the dove, here in the cloud. Because it is His
manner to mark His gifts by specific outward forms. And the gift of
baptism is innocence, which is denoted by the bird of purity. But as in
the resurrection, He is to give splendour and refreshment, therefore in
the cloud are denoted both the refreshment and the brightness of the
rising bodies.
It follows, “And when the disciples
heard it, they fell on their faces, and feared greatly.”
Jerome: Their cause of terror is
threefold. Because they knew that they had done amiss; or because the
bright cloud had covered them; or because they had heard the voice of
God the Father speaking; for human frailty cannot endure to look upon so
great glory, and falls to the earth trembling through both soul and
body. And by how much higher any one has aimed, by so much lower will be
his fall, if he shall be ignorant of his own measure.
Remig.: Whereas the holy Apostles
fell upon their faces, that was a proof of their sanctity, for the
saints are always described to fall upon their faces, but the wicked to
fall backwards. [ed. note: ‘ Abraham, Gen. 17, 3;
Moses and Aaron, Numb. 16. 4, 22; Tobias and
Sarah, Tob. 12, 16;
and our Lord Matt. 26, 39. On the other hand, of the
wicked, see Gen 49, 7;
Isa 28, 13;
John 18, 6
(Nicol.)]
Chrys.: But when before in Christ’s
baptism, such a voice came from heaven, yet none of the multitude then
present suffered any thing of this kind, how is it that the disciples on
the mount fell prostrate? Because in sooth their solicitude was much,
the height and loneliness of the spot great, and the transfiguration
itself attended with terrors, the clear light and the spreading cloud;
all these things together wrought to terrify them.
Jerome: And whereas they were laid
down, and could not raise themselves again, He approaches them, touches
them gently, that by His touch their fear might be banished, and their
unnerved limbs gain strength; “And Jesus drew near, and touched them.”
But He further added His word to His hand, “And said unto them, Arise,
fear not.” He first banishes their fear, that He may after impart
teaching.
It follows, “And when they lifted up
their eyes, they saw no man, save Jesus only;” which was done with good
reason; for had Moses and Elias continued with the Lord, it might have
seemed uncertain to which in particular the witness of the Father was
borne. Also they see Jesus standing after the cloud has been removed,
and Moses and Elias disappeared, because after the shadow of the Law and
Prophets has departed, both are found in the Gospel.
It follows; “And as they came down
from the mount, Jesus charged them, saying, Tell no man this vision,
until the Son of Man shall rise from the dead.” He will not be preached
among the people, lest the marvel of the thing should seem incredible,
and lest the cross following after so great glory should cause offence.
Remig.: Or, because if His majesty
should be published among the people, they should hinder the
dispensation of His passion, by resistance to the chief Priests; and
thus the redemption of the human race should suffer impediment.
Hilary: He enjoins silence respecting
what they had seen, for this reason, that when they should be filled
with the Holy Spirit, they should then become witnesses of these
spiritual deeds.
