Tuesday of the 7th week after Pentecost

Mystically the rolling away of the stone implies the disclosure of the sacraments, which were formerly hidden and closed up by the letter of the law. The law was written on stone. Indeed in the case of each of us, when we acknowledge our faith in the Lord's passion and resurrection, his tomb, which had been closed, is opened up.

The Lord spoke that word to Moses, and Moses, having heard the word, ascended the mountain and received two tablets of stone and the Law and the commandments. In this it is signified that if we wish to arrive at an understanding of the commandments of God, we must ascend the mountain, that is, to the eminence of the mind, because according to the impression of the eternal light the law of nature has been given to us, and according to that light we have received the teachings of the divine law.

Being of itself first falls upon the soul. Now being is twofold, namely created and uncreated, and accordingly justice is twofold: one, by which we are ordered to uncreated being, and another, by which we are ordered to created being. And according to this twofold justice a twofold tablet was given to Moses, namely the first and the second. In the first tablet are contained the commandments by which we are ordered to uncreated being, that is, God. In the second tablet are contained the commandments by which we are ordered to created being, namely our neighbor.

Just as God completed the whole world in six days and rested on the seventh, so the lesser world may be led in most orderly fashion through six stages of successive illuminations to the repose of contemplation. As a figure of this, one ascended by six steps to the throne of Solomon; the Seraphim that Isaiah saw had six wings; after six days the Lord called Moses from the midst of the cloud, and Christ after six days, as is said in Matthew, led the disciples up the mountain and was transfigured before them.

If, then, any one desires to see this Image of God, he must love God, that he may be loved by God; and be no longer a servant but a friend, because he has kept the commandments of God, that he may enter into the cloud where God is.

Christ was such a Center in His ascension. It is written in Exodus: "Moses passed into the midst of the cloud, and there he stayed for forty days and forty nights." And this is what Christ was in His ascension.

Do you now recognize the harm caused by intemperance? Look in turn at the instances of good behavior due to fasting. The great Moses, after keeping his fast for forty days, was able to get the tables of the law. When he came down from the mountain and saw the people's sin, the tablets which he had been successful in obtaining through such intercession he threw down and smashed, thinking it was preposterous that an indulgent and sinful people should receive laws of the Lord's own making.

Moses himself was so purified and freed from his body by a fast of forty days that his whole self took on a glorious appearance of divinity. Still in the darkness of our body, he gleamed with the full radiance of divinity. The eyes of mortals could not gaze upon him who, long nourished by the substance of God, had forgotten all about the aids provided by mortals' food. From this he learned that the sustenance of life does not fail those who live in God's sight and with him.

And like this holy man the blessed Moses also was twice deemed worthy to go unto the thick darkness and to receive the law upon the tablets; and he was made pure by fasting like unto this, and then he was deemed worthy of the terrible sight.

You may know that Peter, James and John did not taste death and were worthy to see the glory of the resurrection. It says "about eight days after these words, he took those three alone and led them onto the mountain." Why is it that he says "eight days after these words"? He that hears the words of Christ and believes will see the glory of Christ at the time of the resurrection. The resurrection happened on the eighth day, and most of the psalms were written "For the eighth." It shows us that he said that he who because of the Word of God shall lose his own soul will save it, since he renews his promises at the resurrection. But Matthew and Mark say that they were taken after six days. We may say this means after six thousand years, because a thousand years in God's sight are as one day. We counted more than six thousand years. We prefer to understand six days as a symbol, because God created the works of the world in six days, so that we understand works through the time and the world through the works.

Only three, three chosen, were led to the mountain.… This perhaps means none can see the glory of the resurrection except he who has preserved the mystery of the Trinity intact with the undefiled purity of faith. Peter, who received the keys of the kingdom, John, to whom his mother was entrusted, and James, who was the first to mount a bishop's throne, ascended.

Or, Peter went up, who received the keys of the kingdom of heaven; John, to whom was committed our Lord's mother; James, who first suffered martyrdom. (Acts 12:1.)

Now in a mystical manner, after the words above said, is exhibited the transfiguration of Christ, since he who hears the words of Christ, and believes, shall see the glory of His resurrection. For, on the eighth day the resurrection took place. Hence also several Psalms are written, 'for the eighth,' (pro octava.) or perhaps it was that He might make manifest what He had said, that he who for the word of God shall lose his own life, shall save it, seeing that He will make good His promises at the resurrection.

But Matthew and Mark have related that He took them with Him after six days, of which we may say after 6000 years, (for a thousand years in the Lord's sight are as one day;) but more than 6000 years are reckoned. We had rather then take the six days symbolically, that in six days the works of the world were completed, that by the time we may understand the works, by the works the world. And so the times of the world being finished, the resurrection to come is declared; or because, He who has ascended above the world, and has passed beyond the moments of this life, is waiting, seated as it were on a high place, for the everlasting fruit of the resurrection.

I should think that in the three who are taken up into the mountain, was contained in a mystery the human race, because from the three sons of Noah sprung the whole race of man; I did not perceive that they were chosen out. Three then are chosen to ascend the mountain, because none can see the glory of the resurrection, but they who have preserved the mystery of the Trinity with inviolable purity of faith.

And it came to pass about eight days after these sayings, that he took Peter and James and John. On the eighth day, the Lord manifests to the disciples the glory of the promised future blessedness, so that, with the sweetness of heavenly life shown, he may refresh the hearts of all who can hear these things, and with the number of eight days, he may teach that the true joy of the resurrection is to come. For he himself rose from the dead on the eighth day, that is, after the sixth day of the Sabbath, on which he ascended the cross, and the seventh day of the Sabbath, on which he rested in the tomb. And we too, after the six ages of this world, in which we rejoice to suffer and labor for the Lord, and the seventh age of the rest of souls, which is meanwhile in another life, will rise again in a kind of eighth age. For that which Matthew and Mark say of the Lord being transfigured after six days does not result in the order of time, nor in the reason of the mystery. Because they only place the intermediate days, therefore they say absolutely that it happened after six days: he here includes both the first and the last, and thus more fittingly mentions about eight days. And this one signifies that the saints must rest from labor after six ages of the world, while the other one designates that we shall rise in the eighth time. Hence also fittingly the sixth psalm is inscribed For the eighth, whose beginning is, O Lord, rebuke me not in your anger. Because indeed after the six ages in which it is permitted to work, it is necessary to insist in prayers that in the eighth time of retribution we are not rebuked by an angry judge. Which indeed the Lord himself wanted to teach us in this place by the example of his prayer being shown, about which it follows:

And he went up into the mountain to pray. He indeed went up into the mountain to pray, and thus to be transfigured, to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, ought to dwell in mind in the heights and devote themselves to continuous prayers. He takes only three disciples with him, because many are called, but few are chosen (Matthew XX). And those who here keep the faith with which they are imbued, with an incorrupt mind of the Holy Trinity, deserve to rejoice there in its eternal vision.

For as He rose from the dead after the seventh day of the Sabbath, during which He lay in the tomb, we also after the six ages of this world, and the seventh of the rest of souls, which meanwhile is passed in another life, shall rise again as it were in the eighth age.

Hence He ascends the mountain to pray and be transfigured, to show that those who expect the fruit of the resurrection, and desire to see the King in His glory, ought to have the dwelling place of their hearts on high, and be ever on their knees in prayer.

Now it came to pass after these words. After the exhortation to the harshness of the way, the Evangelist subjoins the showing of the sweetness of glory. He proceeds in this order. For first he describes the revelation of the promised glory; second, the consideration of the revealed glory, at the passage: But Peter, and those who were with him; third, the confirmation of the revelation shown, at the passage: Now it came to pass on the following day, and this indeed he does through the admirable healing of the demoniac.

The revelation of future glory the Evangelist describes in two ways: first, as to the antecedents; second, as to the concomitants, at the passage: And it came to pass, while he was praying, etc. — Now it should be known that with regard to the Transfiguration of Christ there were three antecedents or disposing factors, namely the requirement of the appointed time, the selection of companions, and the eminence of place. Now these three are what God observes in communicating divine revelations.

First, therefore, as to the requirement of the appointed time, he says: Now it came to pass after these words, about eight days. For since the Lord had promised that he would show glory to his disciples, and "the Lord does not delay his promise," as is said in Second Peter three, therefore between the promise and its fulfillment only a small space of time ought to have intervened, namely one week. A figure of this preceded in the betrothal of Rachel, concerning which Laban said to Jacob: "Complete the week of days of this union, and I will give you this one also."

And he indicates this when he says, about eight days having passed, because he did this on the eighth day, the order of the week having come full circle, which are not eight complete days on account of the incompleteness of part of the first and last day; and in Matthew 17 and Mark 9 the first and last days are not counted, but only the complete intermediate ones. For there it is said: "It came to pass after six days," in which there is no contradiction, but one statement explains the other. Moreover, the Holy Spirit willed it to be expressed in both ways for the intimation of the mystery. For since God fashioned the world in six days and rested after the sixth day, therefore one must labor for six days and afterward devote oneself to contemplation. Therefore, to intimate this, Matthew says: "After six days." But since perfect and supreme rest and contemplation do not come before the eighth day, namely the resurrection, therefore he says here: eight days. And this is what is said in the Gloss by Bede and Ambrose: After these words, etc.

Second, as regards the choice of companions, it is said: And he took Peter, John, and James. He took these three as the more intimate and familiar, just as he took them above in chapter eight, at the raising of the girl. Therefore he takes three to commend the mystery of the Trinity and for the firmness of testimony, whence it is said in the Gloss: "So that the whole world might believe through three suitable witnesses." Moreover, he especially chose these three on account of the eminence which he discerned in them: because Peter was to be first in governing the Church, as Matthew 16 says: "You are Peter," etc. "I will give you the keys of the kingdom of heaven." And James was to be the first among the Apostles to be killed for the multiplication of the Church: in Acts 12 it is said of Herod that "he killed James, the brother of John, with the sword." John was preeminent in guarding the Mother: John 19: "Jesus, seeing his Mother and the disciple standing," etc. — Or he took these three for figural instruction. Through them the threefold state of those to be saved in the Church is designated, namely prelates in Peter, actives in James, contemplatives in John, just as in Noah, Daniel, and Job; or in Peter the married, in James the continent, in John the virgins, according to the threefold continence, to which is owed the thirtyfold, sixtyfold, and hundredfold fruit. For we read of the wife of Peter, of the virginity of John, but of James neither is said expressly.

Third, with regard to the eminence of the place, he adds: And he went up into the mountain to pray. For a mountain is an elevated place, extending from earthly things toward heavenly ones, and therefore suited to contemplation and prayer. Such was this mountain; hence it is said in Matthew 17 that "he led them up into a high mountain apart," so that they might be separated from the crowd and from earthly things. And such places are suited to divine revelations; hence in Exodus 3 it is said of Moses that "when he had driven the flock to the inner parts of the desert, he came to the mountain of God, Horeb," where the Lord appeared in the fire of the bush. Similarly in the receiving of the Law; Exodus 24: "The Lord said to Moses: Come up to me on the mountain and be there, and I will give you two tablets of stone." Similarly in the surveying of the promised land, according to Deuteronomy last chapter: "Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, over against Jericho, and the Lord showed him all the land of Gilead as far as Dan." - From these things, therefore, it is gathered that a mountain is suited to divine apparitions, instructions, and contemplations. Hence Bede in the Gloss: "He ascended the mountain to pray, to indicate that those who await the resurrection ought to raise their minds to things on high and persist in continual prayers," and this on a mountain on account of its eminence, according to Deuteronomy 33: "The Lord came from Sinai and rose up from Seir upon us, he appeared from Mount Paran, and with him thousands of saints. In his right hand a fiery law." "And those who draw near to his feet shall receive of his doctrine"; and thus three things appear that dispose toward the divine Transfiguration, even according to the literal sense.

Spiritually, however, in these three things there is very great instruction for those wishing to attain to seeing the Lord's transfiguration through the ecstasy of contemplation. For in the number of days are given to be understood the grades of contemplations succeeding one another, just as day succeeds day. And according to Matthew, six days are numbered to indicate six grades of contemplation, which Richard sets forth in his book On the Ark, or On Contemplation, speaking thus in the first book, sixth chapter: "There are six kinds of contemplation entirely divided from one another and among themselves. The first is in imagination and according to imagination alone: the second is in imagination according to reason: the third is in reason according to imagination: the fourth is in reason according to reason: the fifth is above reason, but not beyond reason; the sixth is above reason and seems to be beyond reason. Two therefore are in imagination, two in reason, two in intelligence." — The first two concern corporeal things, the second two concern spiritual things, the third two concern everlasting and incomprehensible things. — These six kinds, moreover, are understood through the six days and through the six steps by which one ascended to Solomon's throne, according to that passage in 3 Kings 10, that "Solomon made for himself a great throne of ivory and overlaid it with exceedingly bright gold, which had six steps." And the number of perfection agrees with this: for six is the first perfect number.

But according to Luke, eight days are counted. For Luke treats of this apparition insofar as it expresses the glory after the resurrection: which is clear, because there he touches upon sleep and awakening; therefore he indicates eight grades, of which seven are on the way, and the eighth is reserved in the homeland. Concerning these seven, Augustine says in the book On the Magnitude of the Soul, at the end: "For those ascending upward," he says, "let the first step be called, for the sake of teaching, animation; the second, sense: the third, art: the fourth, virtue: the fifth, tranquility: the sixth, entry: the seventh, contemplation"; after which nothing remains but the beatific vision: and thus there are approximately eight days. And as he says, "the first is concerning the body, the second through the body, the third about the body, the fourth toward itself, the fifth in itself, the sixth toward God, the seventh with God." And these steps do not only denote steps of contemplation, but those by which one arrives at contemplation.

A certain one, however, simple in speech but not in knowledge, Brother Giles, who has been proven to be most frequently caught up in rapture, distinguishes the grades thus, saying: There are seven grades of contemplation: the first is fire: the second is unction: the third is ecstasy: the fourth, contemplation: the fifth, taste: the sixth, rest: the seventh, glory: after which nothing remains but everlasting happiness.

By these seven days, therefore, one arrives at the eighth day of glory: which the Holy Spirit willed to designate in the assignment of times.

By the three persons taken up, we are given to understand the three virtues necessary for contemplation, namely faith, hope, charity: faith, through Peter, whose name is interpreted as "the one who recognizes"; hope, through James the wrestler; through John, in whom is grace, charity. Without these wings, however, no one can ascend to the heights. Or by the three persons we understand the three dispositions necessary for the contemplative soul, namely diligence, discipline, and grace: the first in Peter, the second in James, the third in John. For it is necessary that the understanding be illuminated, the concupiscence be tamed, and the affection be inflamed, so that we may be carried upward with the Lord. If any of these is lacking, the work of contemplation perishes. — Or by these three persons are understood the three modes of ascending to the summit of contemplation. For in one mode one ascends by the way of splendor, and blessed Augustine teaches this mode of ascending, and this is designated through Peter. In another mode one ascends by the way of sorrow and groaning, and this is in James, and this mode is common to those who pray. In the third mode, by the way of love, and Dionysius teaches this; and this is designated through John: and this is the most excellent among all, in which grace moves most powerfully: in the first, however, diligence or knowledge avails much; the second mode, however, is as it were mixed between grace and natural and acquired diligence.

By the place, however, into which he ascended, the eminence of the contemplative life can rightly be understood. For a mountain is a place of teaching: whence it is said in Matthew 5 that "Jesus went up on the mountain, and when he had sat down," etc. And from this we are given to understand that the contemplative life abounds in knowledge, and therefore in the person of contemplatives Isaiah says, in chapter 2: "Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us," etc.; whence also it is said of Moses in Exodus 24 that "he went up on the mountain and was there forty days and forty nights," and then he received the Law.

A mountain is also a place of sacrifice, according to that passage in Genesis 22: "Take your only-begotten son, whom you love, Isaac, and offer him to me upon one of the mountains which I shall show you"; and Exodus 3: "When you have led the people out of Egypt, you shall sacrifice to God upon this mountain." From which it is gathered that the contemplative life abounds in devotion: whence the contemplative soul in Song of Songs 4: "I will go to the mountain of myrrh and to the hill of frankincense," etc. A mountain is also a place of burning on account of the rays of the sun; whence Ecclesiasticus 43: "The sun burning the mountains in three ways and breathing out fiery rays"; and this on account of its great radiance, according to that passage in 1 Maccabees 6: "The sun shone upon the golden and bronze shields, and the mountains gleamed from them like lamps of fire." From which it is given to understand that the contemplative life abounds in charity: as a sign of which it is said in Exodus 19: "The whole of Mount Sinai was smoking, because the Lord God had descended upon it in fire."

A mountain is also a place of refuge; whence Genesis 19: "Save yourself on the mountain"; and in Matthew 24 it is said, when persecution is imminent: "Then let those who are in Judea flee to the mountains." From which it is understood that the contemplative life abounds in defense: whence in the person of the contemplative man it is said in the Psalm: "I have lifted up my eyes to the mountains, whence help shall come to me." A mountain is also a place of silence: whence it is said in 3 Kings 19 that Elijah came to the mountain of God, Horeb, "and" "he stayed in a cave"; and concerning Christ, in Matthew 14, that "he went up on the mountain alone to pray." From which it is understood that the contemplative life abounds in tranquility: whence concerning contemplatives it is said in the Psalm: "Let the mountains receive peace for the people, and the hills justice."

A mountain is also a place of pasture, according to that passage in Job 39: "He surveys the mountains of his pasture and every green thing"; Ezekiel 34: "In the richest pastures I shall feed them; on the high mountains of Israel shall be their pastures." From which it is understood that the contemplative life abounds in sweetness: whence Joel, in the last chapter, concerning contemplation: "In that day the mountains shall drip sweetness, and the hills shall flow with milk and honey."

Finally, a mountain is a place of eminence, according to that passage in Isaiah 2: "The mountain of the house of the Lord shall be prepared on the summit of the mountains"; and concerning Elijah it is said in 3 Kings 18 that "Elijah ascended to the summit of the mountain"; and it follows afterward that he saw a little cloud rising from the sea. From which we understand that the contemplative life superabounds in upward agility: as a sign of which the Lord ascended into heaven from the Mount of Olives; and concerning the holy soul it is said in the figure of Anna in Tobit 11 that "she sat on the brow of the mountain," because in the person of such souls it is said: "Our conversation is in heaven," Philippians 3.

From these things can be gathered the excellence of the contemplative life, and how greatly it is to be desired. For it is full of discretion, full of devotion, full of charity, full of security, full of tranquility, full of sweetness, full of agility.

The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.

"I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God." … By the "kingdom of God" he means the sight of the glory in which he will appear at his revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did he make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that his garments even glittered with rays of fire and seemed to flash like lightning.

Not as though His body changed its human form, but a certain glistening glory overspread it.

Our Lord, when He made known to His disciples the great mystery of His second coming, that it might not seem that they were to believe in His words only, proceeds to works, manifesting to them, through the eyes of their faith, the image of His kingdom; as it follows, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

(Orat. de Trans fig. §. 8.) Matthew and Mark indeed say that the transfiguration took place on the sixth day after the promise made to the disciples, but Luke on the eighth. But there is no disagreement in these testimonies, but they who make the number six, taking off a day at each end, that is, the first and the last, the day on which He makes the promise, and that on which He fulfilled it, have reckoned only the intervening ones, but He who makes the number eight, has counted in each of the two days above mentioned. But why were not all called, but only some, to behold the sight? There was only one indeed who was unworthy to see the divinity, namely Judas, according to the word of Isaiah, Let the wicked be taken away, that he should not behold the glory of God. (Isai. 26:10 LXX.) If then he alone had been sent away, he might have, as it were from envy, been provoked to greater wickedness. Henceforward He takes away from the traitor every pretext for his treachery, seeing that He left below the rest of the company of the Apostles. But He took with Him three, that in the mouths of two or three witnesses every word should be established. He took Peter, indeed, because He wished to show him that the witness he had borne to Him was confirmed by the witness of the Father, and that he was as it were to preside over the whole Church. He took with Him James, who was to be the first of all the disciples to die for Christ; but He took John as the clearest singer of the sacred doctrine, that having seen the glory of the Son, which submits not to time, he might sound forth, In the beginning was the Word. (John 1:1.)

(ut sup. 10.) Servants however pray in one way; our Lord prayed in another. For the prayer of the servant is offered up by the lifting up of the mind to God, but the holy mind of Christ, (who was hypostatically [ὑπόστασιν] united to God,) prayed, that He might lead us by the hand to the ascent, whereby we mount up in prayer to God, and teach us that He is not opposed to God, but reverences the Father as His beginning; (ὡς ἀρχὴν ἑαυτὸν) nay, even tempting the tyrant, who sought from Him whether He were God, (which the power of His miracles declared,) He concealed as it were under the bait a hook; that he who had deceived man with the hope of divinity might fitly himself be caught with the clothing of humanity. Prayer is the revelation of Divine glory; as it follows, And as he prayed, the fashion of his countenance was altered.

You ought to be very much ashamed of yourself on this account too, for permitting him to appear on the retired mountain in the company of Moses and Elias, whom he had come to destroy. This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him"—Him, that is, not Moses or Elias any longer. The voice alone, therefore, was enough, without the display of Moses and Elias; for, by expressly mentioning whom they were to hear, he must have forbidden all others from being heard.

He selects from His disciples three witnesses of the impending vision and voice. And this is just the way of the Creator. "In the mouth of three witnesses," says He, "shall every word be established." He withdraws to a mountain. In the nature of the place I see much meaning. For the Creator had originally formed His ancient people on a mountain both with visible glory and His voice. It was only right that the New Testament should be attested on such an elevated spot as that whereon the Old Testament had been composed; under a like covering of cloud also, which nobody will doubt, was condensed out of the Creator's air.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition) is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin—(but) not likewise to practise—sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?—first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's;" while He associates with these (children) others who, after marriage, remained (or became) virgins; while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias—the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias"); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower."

Or, He takes these with Him as men who were able to conceal this thing, and reveal it to no one else. But going up into a mountain to pray, He teaches us to pray solitary, and going up, into stooping to earthly things.

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

And it came to pass, while he was praying, the appearance of his face was altered, and his clothing became white and dazzling. The Savior transfigured did not lose the substance of true flesh, but showed the glory of future resurrection, either his or ours. Just as he appeared then to the apostles, so shall he appear to all the elect after judgment. For in the very time of judging both the good and the evil, he will be seen in the form of a servant, so that the impious who spurned him, the Jews who denied him, the soldiers who crucified him, Pilate and Herod who judged him, may recognize the judge. The clothing of the Lord, however, is taken to mean the chorus of his saints, whom the Apostle glorifying says: For as many of you as have been baptized into Christ have put on Christ (Galatians 3). This same attire, while the Lord remained on earth, appeared humble and similar to others, but as he sought the mountain, it shone with new whiteness, for now we are sons of God, and it has not yet appeared what we shall be. We know that when he appears, we shall be like him, for we shall see him as he is (1 John 3). Hence Mark, describing these clothes well, says: such as no launderer on earth can whiten (Mark 9). For the launderer to be understood here is the one whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm 51), he cannot give his faithful on earth the brightness, which remains preserved for them in heaven.

Now the transfigured Saviour shows the glory of His own coming, or our resurrection; who as He then appeared to His Apostles shall in like manner appear to all the elect. But the raiment of the Lord is taken for the band of His Saints, which in truth when our Lord was upon earth seemed to be despised, but when He sought the mount, shines with a new whiteness; for now are we the sons of God; and it does not yet appear what we shall be. But we know that, when he shall appear, we shall be like him. (1 John 3:2.)

And it came to pass, as he prayed etc. After the antecedents to the transfiguration, the Evangelist here subjoins the concomitants. These were three, namely the splendor of appearance, the brilliance of clothing, the honor of accompaniment: so that Christ might thus appear glorious both within himself and around himself and beside himself, lest anything be lacking to his glory.

First, therefore, with regard to the splendor of appearance, it is said: And it came to pass, as he prayed, the appearance of his countenance was altered, altered indeed by the surpassing radiance of brightness; whence in Matthew 17 it is said that "he was transfigured before them, and his face shone like the sun." Nor is this surprising, because in this he showed the glory of the resurrection, concerning which Matthew 13 says: "Then the just shall shine like the sun in the kingdom of their Father." And therefore in this display of brightness he showed the disciples the kingdom of God, because brightness is the chief endowment of those who rise, according to that passage of First Corinthians 15: "There is one glory of earthly things, another of heavenly; one brightness of the sun, another brightness of the moon, another of the stars; for star differs from star in brightness, so also the resurrection of the dead." Now Christ assumed this endowment of brightness for a time, just as is said of subtlety, which he assumed at his birth, when he came forth from the closed womb of his mother; agility, when he walked upon the waters; impassibility, when he gave his body to the disciples in the Sacrament. So also he assumed brightness here for a time, yet he did not lose his proper likeness, but there was in him his proper likeness and a consummated quality as a passible quality, while the brightness was as a passion. For just as a pale person blushes for a time out of shame, and there occurs in him an alteration for a time, so by a supreme and wondrous power his earthly body was made for a time radiant and heavenly. Whether, however, there was in him another endowment of brightness or not, nevertheless there was another brightness conformed to that supernal brightness, which by divine power did not harm the eyes of the disciples but rather strengthened them, so that they could say that word of Ecclesiastes 11: "Sweet is the light, and it is delightful for the eyes to see the sun."

Second, regarding the splendor of his clothing, it is added: And his clothing was white and shining, that is, it became so. For such was the whiteness that it shone with exceeding brilliance, according to what is said in Mark 9: "His garments became exceedingly splendid and white as snow, such as no fuller on earth can make white." Nor is this surprising, for this signified the splendor that will appear in the Saints, according to Revelation 3: "He who overcomes shall thus be clothed in white garments"; and chapter 7: "These who are clothed in white robes, who are they? and whence have they come?" etc.

According to the spiritual understanding, in prayer and contemplation the face of man is illuminated, because when the face of our mind is turned toward God, it is illuminated, improved, and perfected. This was prefigured in Exodus 34, where it is said that "when Moses descended from the mountain, his face appeared horned from the fellowship of the Lord's discourse"; whence also in Second Corinthians 3: "But we, with unveiled face beholding the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, as by the Spirit of the Lord." - Not only this, but also his clothing becomes radiant, because one's manner of life becomes irreproachable, according to Philippians 2: "That you may be sincere, without reproach in the midst of a crooked and perverse nation, among whom you shine as lights in the world." Nor is this surprising, because such persons are conformed to the Lord Jesus Christ, according to Romans 13: "Let us put on the armor of light, let us walk honestly as in the day"; and shortly after: "Not in reveling and drunkenness, but put on the Lord Jesus Christ." Not only this, but also Moses and Elijah converse, because in prayer there is given to man understanding of the Scriptures and of the mysteries set forth, according to that passage in Daniel 2: "Daniel went into his house and informed his companions, that they might seek mercy from the God of heaven concerning this mystery. Then the mystery was revealed to Daniel by night"; and Wisdom 7: "I wished, and understanding was given to me: I called upon God, and the spirit of wisdom came upon me." Moreover, Moses and Elijah speak with the transfigured Lord for the certitude of the vision, because, as Richard says, "no revelation whatsoever is to be accepted unless it can be confirmed by the New or Old Testament."

(ut sup. 13.) Now the devil, seeing His face shining in prayer, recollected Moses, whose face was glorified. But Moses indeed was arrayed with a glory, which came from without; our Lord, with that which proceeded from the inherent brightness of Divine glory. (Exod. 34:29.) For since in the hypostatical union there is one and the same glory of the Word and the flesh, He is transfigured not as receiving what He was not, but manifesting to His disciples, what He was. Hence, according to Matthew, it is said, that He was transfigured before them, and that His face shone as the sun; (Mat. 17:2.) for what the sun is in things of sense, God is in spiritual things. And as the sun, which is the fountain of light, cannot be easily seen, but its light is perceived from that which reaches the earth; so the countenance of Christ shines more intensely, like the sun, but His raiment is white as snow; as it follows, And his raiment was white and glistering; that is, lighted up by its participation of the divine light.

For He nowhere has dissolved the law, as Simon pretends, but fulfilled it; for He says: "One iota, or one tittle, shall not pass from the law until all be fulfilled." For says He, "I come not to dissolve the law, but to fulfil it." For Moses himself, who was at once the lawgiver, and the high priest, and the prophet, and the king, and Elijah, the zealous follower of the prophets, were present at our Lord's transfiguration in the mountain, and witnesses of His incarnation and of His sufferings, as the intimate friends of Christ, but not as enemies and strangers. Whence it is demonstrated that the law is good and holy, as also the prophets.

And behold, two men were speaking with him. They were Moses and Elias, of whom we read that one died, and the other was taken up into heaven. Unless this signifies the future glory of all the saints with the Lord in majesty, who at the time of judgment will reign with him, either found alive in the flesh or resurrected from death tasted long ago. For as the Apostle testifies, "The dead who are in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. IV). Alternatively, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord to show that he is the one whom all the writings of the law and the prophets foretold. They appear, however, not in the lowlands, but on the mountain with him, because only those who seek the divine heights with their minds will perceive the majesty of the holy Scripture fulfilled in the Lord. Consequently, even the Jews saw Moses, but they did not merit to follow him as he ascended to God on the mountain. They see him also when he returned, but not without a veil. They knew Elias, but only Elisha with the sons of the prophets beheld the triumph of his ascent, because many of us read the words of Scripture here and there, but very few understand how lofty it shines in the mysteries of Christ.

Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord.…It is appropriate that the Evangelist reported Moses and Elijah were "seen in majesty." The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer's passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.

Third, regarding the honor of his retinue, he adds: And behold, two men were speaking with him. For it was not fitting that the Lord of glory should be seen alone, but that he should have an honorable retinue; therefore regarding this he adds: And they were Moses and Elijah, seen in majesty. These two were persons to be honored: Moses, I say, on account of his lawgiving, according to Numbers 12: "Not so my servant Moses, who is most faithful in all my house: for I speak to him mouth to mouth, and openly and not through riddles and figures does he see the Lord"; Elijah, however, on account of his excellence of prophecy together with his working of miracles. Whence Sirach 48, speaking to Elijah: "Who can glory like you? You who raised the dead from the netherworld, from the lot of death, by the word of the Lord God." Whence also, in order to show this excellence, the Lord appeared in a special manner to both of them in a figure on Mount Horeb: to Moses first, as is said in Exodus 3, and to Elijah afterward, as is said in 3 Kings 19, on the same Mount Horeb. Therefore, on account of their worthiness and preeminent dignity, he appeared in their company; or rather, because one of them was dead and the other living, one from heaven and the other from the netherworld, so that he might have testimony from every kind, and it might be shown that he is the one who will make both the living and the dead glorious. Whence in the Gloss it is said: "Therefore one living and one dead appear, to signify that Christ would die and live again, and that we might be alive to God and dead to the world." Or these two appear in order to show that the Law and the Prophets were in accord with the Lord Jesus Christ; whence in the Gloss of Bede: "Moses the lawgiver and Elijah, the foremost of the Prophets, appear with the Word, to show that he is the one who spoke in the Law and the Prophets, and whom the Law and the Prophets promised," so that thus that word of Matthew 21 might be verified: "Those who went before and those who followed cried out: Hosanna to the Son of David."

And since the Law and the Prophets attest not only to the glory of Christ, but also to his passion, which is the way into glory, therefore it is added: And they spoke of his departure, which he was about to accomplish in Jerusalem. Departure rightly names the passion, because in it there was an excess of humility, according to Philippians 2: "He emptied himself, taking the form of a servant"; and afterward: "He humbled himself," etc. There was also an excess of poverty, according to Lamentations 3: "Remember my poverty and my transgression, the wormwood and the gall." There was an excess of suffering, according to Lamentations 1: "O all you who pass by the way," etc. There was also an excess of love, according to Ephesians 2: "God, who is rich in mercy, on account of his exceedingly great love, when we were dead in sins," etc.; and Romans 8: "He who did not spare his own Son, but delivered him up for us all, how has he not also given us all things together with him?"

That departure he accomplished in Jerusalem, where he was crucified, in which was the consummation of our redemption, according to Hebrews 2: "It was fitting for him, for whom are all things and through whom are all things, who had brought many sons into glory, to perfect the author of their salvation through suffering." Hence he himself also foretold to his disciples in Luke 18: "Behold, we go up to Jerusalem, and all things shall be consummated," etc.

Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another.

The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.

What strange thing do we announce when we say that God became man and when you say that Abraham received the Lord as a guest? What strange thing do we announce when Jacob says, "I have seen a heavenly being face to face, yet my life has been spared"? The same Lord who ate with Abraham also ate with us. What strange thing do we announce? We present two witnesses who stood before the Lord on Mount Sinai: Moses was "in the hollow of the rock," and Elijah was once in the hollow of the rock. Being present at his transfiguration on Mount Tabor, they spoke to his disciples "of his death that he was about to fulfill in Jerusalem."

Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes.

(ut sup. 13.) But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe on the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had laboured before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labours, will the more easily endure them.

After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.

And they spoke of his departure, which he was to accomplish in Jerusalem. And to this day, the law and the prophets teach in mutual voices the mystery of the Lord's dispensation to whomsoever they find on the summit of true faith.

Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest. Keeping vigil, they saw his majesty, because no one sees the glory of Christ unless he is vigilant.

Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.

For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun's ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.

Peter, and those who were with him, were heavy with sleep, but when they were fully awake, they saw His majesty and the two men standing with Him. Not by mere chance, but by the reason of the mystery were the disciples heavy with sleep, namely, that they might see a representation of the resurrection after physical rest. Those who are awakened to the glory of the saints will see the majesty of the Lord more truly, the more they will rejoice in the immortality of their own flesh, in which they had conquered death. Then they will behold Moses and Elijah in glory, because they will better understand how not one jot or one tittle got passed from the law, nor the Lord came to dissolve the law or the prophets, but to fulfill them (Matthew V).

But Peter and those who were with him etc. After the demonstration of the promised glory, the Evangelist here subjoins the contemplation of the glory demonstrated. He narrates this sufficiently enough, because according to a fourfold state: first, as to the beginning; second, as to the progress, at the words: It came to pass, as they departed from him; third, as to the consummation, at the words: And as he was saying these things; fourth, as to the withdrawal, at the words: And while the voice was being made.

It should be known, however, that for the contemplation of divine revelations two things occur as it were at the beginning, namely, a burden on the part of nature and an aid on the part of grace; the first induces sleep, and the second awakens.

First, therefore, as to the burden on the part of nature falling asleep, it is said: But Peter and those who were with him were heavy with sleep, and so all were failing. Nor is this surprising, because they were encompassed by infirmity; whence Wisdom 9: "The corruptible body weighs down the soul, and the earthly dwelling presses down the mind that thinks upon many things." For since the nature of the exterior senses impedes our intellect from fixing its eye upon the Eternal Light, it is necessary at the beginning of contemplation that man, as though lulled to sleep, be alienated from the senses, as it were through sleep, which does not occur without a burdening of the senses. Whence the contemplative soul says in Song of Songs 5: "I sleep, and my heart watches"; and Job 33: "When deep sleep falls upon men, and they sleep in their bed, then he opens their ears and, instructing them, teaches them discipline"; and concerning this it is said in Genesis 2: "The Lord cast a deep sleep upon Adam."

Second, however, as regards the aid on the part of arousing grace, there is added: And awakening, they saw his majesty and the two men who stood with him. This wakefulness is through the desire and love of the Holy Spirit, according to that passage of Isaiah twenty-six: "Lord, my soul has desired you in the night, but also with my spirit within my heart I will watch for you in the morning." Moreover, this is most especially necessary in prayer: whence the Lord says to Peter and his companions, Matthew twenty-six: "Watch and pray, that you enter not into temptation: the spirit indeed is willing," etc.; Mark thirteen: "Watch, be vigilant, and pray." "What I say to one, I say to all: Watch."

To this wakefulness, however, the promised reward especially invites us, according to that passage below in chapter twelve: "Blessed are those servants whom, when the lord comes, he shall find watching: amen I say to you," etc. The foreseen danger also invites us, according to that passage of First Peter, the last chapter: "Be sober and watch, because your adversary the devil," etc.; and Matthew twenty-four: "Amen I say to you: If the master of the house had known at what hour the thief would come, he would certainly have watched," etc.

Moreover, wakefulness is most especially necessary for contemplation, because grace once offered is most swiftly withdrawn: whence Song of Songs five: "I opened the bolt to my beloved, but he had turned aside and passed on."

In this awakening, however, the divine majesty is seen in creatures, according to that passage of Wisdom thirteen: "From the greatness of the beauty and of the creature," etc.; whence Isaiah six: "I saw the Lord sitting upon a high throne, and full," etc.

The divine humility is seen in the Scriptures: on account of which he says: And two men, that is, the Law and the Prophets, concerning which vision, below in the last chapter: "He opened their understanding, that they might understand the Scriptures"; and again: "Beginning from Moses and all the Prophets, he interpreted to them in all things," etc.

On account of these two modes of contemplating, a twofold book was made: of Scripture and of creation, which are signified in the ascent and descent by the ladder of Jacob, Genesis twenty-eight; by the going out and coming in through the door, John ten; by the eagle and its young: Job thirty-nine: "Shall the eagle be raised up at your command?" and after: "Its young ones lick up blood."

He was bright as the lightning on the mountain and became more luminous than the sun, initiating us into the mystery of the future.

While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men, that stood with him.

It says, "It is good for us to be here." "My desire is to depart and be with Christ, for that is far better." The diligent workman is not content to praise. Even more admirable, not only in affection but also in pious deeds, he promises a ministry of common worship for the building of three tabernacles. Although he did not know what he said, he promised an observance that does not heap up the fruits of piety in indiscreet carelessness but in untimely zeal. His ignorance came from his condition, but his promise from his devotion. The human condition is corruptible in this. This mortal body is not capable of making a tabernacle for God.

But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labour; for it follows, Let us make three tabernacles, one for thee, &c.

Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.

(de Con. Ev. l. ii. c. 56.) Now in what Luke here says of Moses and Elias, And it came to pass as they departed from him, Peter said unto Jesus, Master, it is good for us to be here, he must not be thought contrary to Matthew and Mark, who have so connected Peter's suggestion of this, as if Moses and Elias were still speaking with our Lord. For they did not expressly state that Peter said it then, but rather were silent about what Luke added, that as they departed, Peter suggested this to our Lord.

And it happened, while they were departing from Him, that Peter said to Jesus: Master, it is good for us to be here, and let us make three tents, one for You, one for Moses, and one for Elijah, not knowing what he said. Oh, what great happiness it would be to be present perpetually at the vision of the Deity among choirs of angels, if the transfigured humanity of Christ and the company of two saints seen even momentarily delighted enough for Peter to want to hold them in service so they wouldn't depart! Though in human condition he did not know what to say, he nevertheless showed a sign of the fervor instilled in him. For he did not know what he was saying, who forgot that the kingdom promised by the Lord to the saints was not in some place on earth, but in the heavens, nor could he or his fellow apostles, still burdened with mortal flesh, enter the state of immortal life, nor was a house made with hands necessary in that age. But even now, ignorance is marked by anyone who wishes to make three tents for the law, the prophets, and the Gospel, since these cannot at all be separated from each other, having one tabernacle, that is the Church of God.

And it came to pass, as they were departing. After the beginning of contemplation, he adds the progress of contemplation: in which two things are most especially required, namely surpassing joy over the gift bestowed and surpassing desire for its continuation, according to that passage of Ecclesiasticus twenty-four: "My spirit is sweeter than honey." "They who eat me shall yet hunger, and they who drink me shall yet thirst." For through these two things the soul is fixed in the act of contemplation, just as one eating is fixed upon food through delight and desire at once.

First therefore, as regards the joy over the gift bestowed, he says: And it came to pass, as they were departing from him, that is, as they wished to depart: Peter said to Jesus: Master, it is good for us to be here; in which Peter shows that the glory of contemplation was wondrously pleasing to him, as if he were saying that word of the Prophet in the Psalm: "But it is good for me to adhere to God"; because, as is said in Lamentations three, "The Lord is good to those who hope in him, to the soul that seeks him." And therefore Peter was saying: It is good for us to be here: because it is good to await Christ, according to that word of Lamentations three: "It is good to wait in silence for the salvation of God." A greater good is to taste Christ: First Peter two, "If indeed you have tasted that the Lord is sweet"; whence also Wisdom twelve: "O how good and how sweet is your Spirit, O Lord, in all things"! namely, to the upright of heart, according to that word of the Psalm: "How good is the God of Israel to those who are upright in heart"! Whence in the person of Christ and the contemplative soul, Elkanah says to Anna his wife, First Kings one: "Anna, why do you weep? And why is your heart afflicted? Am I not better to you than ten sons?" — But the greatest good is to rejoice with Christ, according to that word of Philippians one: "To be dissolved and to be with Christ is much better"; and Matthew twenty-five: "Well done, good and faithful servant, because you have been faithful over a few things, I will set you over many things: enter into the joy of your Lord." — The first therefore is good, because it is merit; the second is a greater good, because it is sustenance for the way; but the third is the greatest good, because it is the reward. In all these ways Peter wished to say, especially by reason of joy: It is good for us to be here.

Second, as regards the desire for continuing the gift, he adds: And let us make three tabernacles, to continue our joy, as the children of Israel did in figure, according to that word of Leviticus twenty-three: "Everyone who is of the race of Israel shall dwell in tabernacles, that your posterity may learn that I made the children of Israel to dwell in tabernacles."

Because, however, he did not desire the company of those three in a uniform manner, therefore he does not wish a single tabernacle uniformly for all, but desires that a proper tabernacle be made for each one. Whence he adds: One for you, as the principal: and one for Moses, as the lawgiver: and one for Elijah, as the excellent preacher, so that thus according to the diversities of dignities the dwelling places of the mansions may be distinguished. For so it will be in the kingdom of heaven, according to that word of John fourteen: "In my Father's house there are many mansions."

Now Peter was saying this through an excessive desire, which is customary among those engaged in contemplation; and on account of this it is added: Not knowing what he was saying, namely on account of the excess of desire, according to that passage of the Psalm: "Because my heart was inflamed, and my reins were changed, and I was brought to nothing and I knew not"; and on account of the depth of the mystery, according to that passage of the Song of Songs, chapter six: "I went down into the garden of nuts, to see the fruits of the valleys and to inspect," etc.; and a little later: "I knew not; my soul troubled me because of the chariots of Aminadab." And from this twofold cause Peter did not know what he was saying; whence in the Gloss: "Even if Peter, out of his own weakness, does not know what he says, nevertheless he gives an indication of the ardor implanted in him, since those whom he delighted to see, he also seeks to detain by his service. He erred, because on earth and in this mortal flesh he desired that there be given to himself and his fellow apostles the kingdom which is promised in heaven and to those who have been stripped of mortal flesh."

Now it should be noted that Peter was deceived first because he wished to remain in a state from which one must pass on. For it is said in the last chapter of Hebrews: "We have not here a lasting city"; but Peter wished to remain here. In this also certain persons are blameworthy who, while they wish to ascend the heights of contemplation, wish to rest there and refuse to descend to the labor of action. And these are signified by the sons of Reuben, of whom it is said in Numbers, chapter thirty-two, that they wished to remain beyond the Jordan. "To whom Moses said: Shall your brothers go to battle, and you sit here?" — as if to say: no. Whence "Jacob saw a ladder in his sleep," Genesis, chapter twenty-eight, "and Angels," not resting, but "ascending and descending by it."

Second, he was deceived in this, that he believed the shadow to have been fulfilled in this; whereas the Apostle says in First Corinthians, chapter thirteen: "We see now through a mirror in an enigma"; and he believed the tabernacle of glory to be material, whereas it is spiritual, according to that passage of the Psalm: "I will enter into the place of the wonderful tabernacle"; this is "the tabernacle which the Lord has pitched, and not man," as is said in Hebrews, chapter eight. And this is especially to be guarded against by contemplatives, lest they be deceived by the figures shown to them.

Third, because he wished to divide things that were united, and what was one he wished to make threefold. For one is the tabernacle in the glory of the Saints, according to that passage of John, chapter seventeen: "I will, Father, that where I am, they also may be with me"; and Revelation, chapter twenty-one: "Behold, the tabernacle of God with men, and he will dwell with them"; and John, chapter ten: "There shall be one fold and one shepherd." Now this deception was not through judgment and assent, but rather on account of the ecstasy of mind, concerning which Second Corinthians, chapter five: "Whether we be beside ourselves, it is for God," etc.; and the Psalm: "There is Benjamin, a youth, in ecstasy of mind."

the evangelist Luke notes this and in these terms: Not knowing what he said, that is, Peter not knowing what he said with reference to the Lord.

The dispensation was still at its beginning and not yet fulfilled. How would it have been fitting for Christ to abandon his love for the world and depart from his purpose of suffering on its behalf? By undergoing death in the flesh and by abolishing death by the resurrection from the dead, he redeemed all under heaven. Peter therefore knew not what he said.

For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore it seemed good to him to abide on the mount.

He knew not what he said, for neither was the time come for the end of the world, or for the Saints' enjoyment of their promised hope. And when the dispensation was now commencing, how was it fitting that Christ should abandon His love of the world, Who was willing to suffer for it?

(Orat. de Trans. fig.) It were not good for thee, Peter, that Christ should abide there, for if He had remained, the promise made to thee would never receive its accomplishment. For neither wouldest thou have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when thou shalt enjoy the sight without ceasing, and dwell together with Him who is light and life.

(ubi sup.) But the Lord ordained thee not the builder of tabernacles, but of the universal Church. Thy words have been brought to pass by thy disciples, by thy sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.

(ubi sup.) It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.

This, then, is the way how he demonstrates them to be aliens, even by keeping them in his own company! This is how he shows they ought to be relinquished: he associates them with himself instead! This is how he destroys them: he irradiates them with his glory! How would their own Christ act? I suppose He would have imitated the frowardness (of heresy), and revealed them just as Marcion's Christ was bound to do, or at least as having with Him any others rather than His own prophets! But what could so well befit the Creator's Christ, as to manifest Him in the company of His own foreannouncers? -to let Him be seen with those to whom He had appeared in revelations?-to let Him be speaking with those who had spoken of Him?-to share His glory with those by whom He used to be called the Lord of glory; even with those chief servants of His, one of whom was once the moulder of His people, the other afterwards the reformer thereof; one the initiator of the Old Testament, the other the consummator of the New? Well therefore does Peter, when recognizing the companions of his Christ in their indissoluble connection with Him, suggest an expedient: "It is good for us to be here" (good: that evidently means to be where Moses and Elias are); "and let us make three tabernacles, one for Thee, and one for Moses, and one for Elias. But he knew not what he said." How knew not? Was his ignorance the result of simple error? Or was it on the principle which we maintain in the cause of the new prophecy, that to grace ecstasy or rapture is incident.

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

(non occ.) Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.

"While he spoke, there came a cloud, and overshadowed them." That is the overshadowing of the divine Spirit, who is not dark with the emotions of humankind but unveils secrets. This is also revealed in another place when an angel says, "And the power of the Most High shall overshadow you." The effect of this is shown when the voice of God is heard, saying, "This is my beloved Son; hear him." Elijah is not the Son, and Moses is not the Son. This is the Son whom only you see, because they had withdrawn when he began to be described as Lord.… It was a luminous cloud that does not soak us with rainwater or the downpour of storm, but from dew that sprinkles the minds of men with faith sent by the voice of almighty God.

For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.

(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.

While he was speaking, a cloud came and overshadowed them. He who sought a material tabernacle received the shadow of the cloud, so that he might learn that in the resurrection, the saints are to be protected not by the covering of houses, but by the glory of the Holy Spirit. About which the Psalmist says: But the sons of men shall hope in the covering of your wings (Psalm 56). And in his Apocalypse, John says: And I did not see a temple in it, for the Lord God Almighty and the Lamb are its temple (Revelation 21).

And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.

And as he was saying these things, etc. After the entrance and the progress, the Evangelist here determines the state or consummation of contemplation. Contemplation, however, is consummated in two things: of which the first is the manifestation of terrible majesty, and the second, the revelation of credible truth.

First, therefore, as regards the manifestation of terrible majesty, it is said: And as he was saying these things, a cloud came. This was indicative of the divine majesty; whence it appeared terrible to the children of Israel in the cloud; whence it is said at the end of Exodus: "After all things were completed, the cloud covered the tabernacle of testimony, and the glory of the Lord filled it; nor could Moses enter the tent of the covenant, the cloud covering all things and the majesty of the Lord shining forth." Similarly in 3 Kings 8 it is said: "It came to pass that when the priests had gone out, a mist filled the house of the Lord, and the priests could not minister because of the mist; for the glory of the Lord had filled the house of the Lord." Whence the cloud was a sign of supernal glory and majesty. And therefore it is added: And it overshadowed them, and they were afraid. For they perceived the divine power in the cloud, concerning which above in chapter one: "The power of the Most High shall overshadow you"; and therefore they were afraid on account of the presence of the supreme power, as Job, who said in chapter 31: "I always feared the Lord as swelling waves over me"; and Jeremiah 10: "Who shall not fear you, O King of the nations," etc.

According to the mystical sense, however, by the cloud can be understood the flesh of Christ: first, because it tempers the light of the Divinity to our eyes, so that we may gaze upon it; Exodus 19: "Now I will come to you in the darkness of a cloud, that the people may hear me speaking to you."

Second, because it is the vehicle of divine light over the darkened earth, according to that passage of Isaiah 19: "The Lord shall ascend upon a light cloud and shall enter Egypt." Third, because it drew its origin from the bitterness and penal condition of human nature, through the mediation of the Virgin Mary; which was prefigured in 3 Kings 18: "Behold, a little cloud like the footprint of a man was ascending from the sea."

Fourth, because it pours forth the water of saving grace, which it drew in at its origin, when it is stirred by the wind of prayer; whence Ecclesiasticus 43: "The healing of all is in the swiftness of the cloud."

From this contemplatives are instructed not only to raise their eyes to the radiant light of the Divinity, but also to the overshadowing cloud of the humanity. Which was prefigured in John 1, where the Lord said to Nathanael: "You shall see Angels," that is, contemplatives, "ascending and descending upon the Son of Man," because in the humanity the divine majesty lies hidden.

(in Matt. tom. 12.) Now His disciples being unable to bear this, fell down, humbled under the mighty hand of God, greatly afraid since they knew what was said to Moses, No man shall see my face, and lice. Hence it follows, And they feared as they entered into the cloud.

But while Peter spake, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spake there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.

Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.

And they were afraid as they entered into the cloud, and a voice came from the cloud, saying: This is my beloved Son, hear him. Human fragility cannot bear the sight of greater glory, and trembling with the whole mind and body, it falls to the ground. The more one seeks greater things, the more he collapses to lower things, if he does not know his own measure. Indeed, the voice of the Father speaking from heaven is heard, which bears witness to the Son, and teaches Peter the truth, removing his error, and indeed teaches the other apostles through Peter. This is (he says) my beloved Son, it is he who should have a tabernacle built, it is him who should be obeyed. This is the Son; Moses and Elijah are servants to him, they too should prepare a tabernacle for the Lord in the inner rooms of their hearts along with you. And note, just as when the Lord was baptized in the Jordan, so also on the glorified mountain, the mystery of the whole Trinity is declared, whose glory we confess in baptism, and which we will see in the resurrection. Nor is it in vain that the Holy Spirit appears here in a bright cloud, there in a dove, because he who now keeps the faith which he perceives with a simple heart, will then behold what he had believed with the clear light of vision, and by the same grace will be protected forever.

The Father's voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, he strengthened them so that the disciples' faith might not falter when the Lord was crucified. He revealed to them how also his humanity was to be lifted up by heavenly light through his resurrection. The heavenly voice of the Father gave assurance that the Son was coeternal to the Father in his divinity so that when the hour of the passion approached, they would be less sorrowful at his dying. They remembered that after his death he would soon be glorified as a human being, although in his divinity he had always been glorified by God his Father.Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God's voice. Since the Lord was a benevolent master in everything, he consoled them at the same time by his word and his touch, and he lifted them up.

Second, as regards the revelation of credible truth, it is added: And as they entered into the cloud, namely, the cloud arousing them to reverence, according to what is said in Exodus 24: "Moses, entering into the midst of the cloud, ascended the mountain," where he heard the divine revelations.

Hence it is now added: A voice came from the cloud, saying: This is my beloved Son: by way of distinction it points him out, to show that he alone is Son by nature: whence in the Psalm: "From the womb before the daystar I begot you." And distinctions are set forth there both in this, that it says this, and in this, that it says my, and in this, that it says beloved: in which it declares that the property of filiation in Christ is personal and connatural and coequal. It is shown to be personal through the pronoun, which points out a definite person; whence he himself said in John 8, for the demonstration of his person: "I am the beginning, who also speak to you." - It is shown to be connatural through this, that it says my, according to that word of the Psalm: "The Lord said to me: You are my Son, today I have begotten you"; because he has no other father except God, for whose distinction it is said in John 20: "I ascend to my Father and your Father."

It is also shown to be coequal in this, that it adds beloved, that is, preeminently and supremely: whence Song of Songs 5: "My beloved, chosen out of thousands"; and John 5: "The Father loves the Son and shows him all things."

And because this truth was so worthy of belief that it showed all the sayings of Christ to be things that must be believed, therefore he adds: Hear him, not with the ear of the body alone, but also of the heart, as the Prophet says in the Psalm: "I will hear what the Lord speaks in me." Hear him, I say, with all reverence, according to the counsel of Sirach 32: "Listen in silence, and for your reverence good grace will come to you." Hear him, with all obedience, according to that word of Sirach 24: "Those who hear me shall not be confounded, and those who work in me shall not sin."

Hear him, with all diligence: whence below in chapter 19: "All the people hung upon him, hearing him," etc.

Now this voice strengthened the hearts of the disciples, so that even their own teaching would thereby become authoritative, according to that word of 2 Peter 1: "For we did not follow unlearned fables when we made known to you the power and presence of our Lord Jesus Christ, but were made beholders of his greatness. For receiving from God the Father," etc., up to that point: "When we were with him on the holy mountain."

How then should men suppose Him who is really the Son to be made or created, when God the Father thundered from above, This is my beloved Son! as if He said, Not one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted, He ordered them then to obey Him, when He added, Hear ye him. And to obey Him more than Moses and Elias, for Christ is the end of the Law and the Prophets. Hence the Evangelist adds significantly, And when the voice was past, Jesus was found alone.

This, to be sure, was what he wished to be understood as the meaning of that voice from heaven: "This is my beloved Son, hear Him" -Him, that is, not Moses or Elias any longer.

Well, but the admonition, says Marcion, of our God from heaven has commanded us not to hear Moses and the prophets, but Christ; Hear Him is the command. This is true enough. For the apostles had by that time sufficiently heard Moses and the prophets, for they had followed Christ, being persuaded by Moses and the prophets.

Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.

They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.

And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor. 15), indeed He with His own, Christ through all will be one, that is, the head will shine with the body. For which unity He said elsewhere: And no one has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven (John 3).

And they were silent, and in those days told no one any of the things they had seen. The premeditation of the future kingdom and the glory of the conqueror had been shown on the mountain. Therefore the disciples are silent, and, at the Lord's command, tell no one of the vision until the Son of Man is risen from the dead, lest the magnitude of the matter be incredible, and after such glory, the subsequent cross creates scandal among unrefined minds.

And as the voice came, etc. Here lastly, after the consummation of the contemplation, the Evangelist adds its withdrawal, concerning which the Evangelist introduces two things: the first is the return of the accustomed vision, the second is the concealment of the vision that was shown.

First therefore, as regards the return of the accustomed vision, it is said: And when the voice was made, Jesus was found alone, namely without Moses and Elijah, just as He was before with them. And this is what the bride desired in Song of Songs eight: "Who will grant you to me as my brother, nursing at the breasts of my mother, that I may find you alone outside and kiss you, and now let no one despise me?" And here therefore He was found alone with them, so that they might understand the passing away of the Law and of prophecy and the permanence of evangelical truth, according to what is said in Matthew twenty-four: "Heaven and earth will pass away, but my words will not pass away." Whence in the Gloss of Bede: "Alone He is seen, because, with the shadow of the Law and the Prophets departing, the true light is found, as the grace of the Gospel shines forth." Or, to show that He alone is the one who is to be adored and for whom a tabernacle is to be built, according to that passage in Deuteronomy six: "You shall fear the Lord your God and serve Him alone."

Or, to show that He alone is the one who can save: whence Acts four: "There is no other name under heaven given to men, by which we must be saved"; and Hebrews seven: "But Jesus, because He remains forever, has an eternal priesthood; whence He is also able to save in perpetuity, ever living to intercede for us."

Second, as regards the concealment of the vision shown, it is added: And they kept silent. For they knew it was written in Tobit twelve: "It is good to hide the secret of a king." For it was not yet the time for speaking, but rather for concealing, according to that passage in Ecclesiastes three: "A time for keeping silent and a time for speaking"; and Sirach twenty: "There is one who keeps silent, knowing the time of the fitting occasion. A wise man will keep silent until the right time, but the wanton and imprudent will not observe the time."

And such were the Apostles: on account of which it is added: And they told no one in those days anything of what they had seen: not because they wished to conceal it out of avarice, but because they wished to keep silent out of divine obedience. For the Lord had commanded this to them, according to that passage in Matthew seventeen: "Tell the vision to no one, until the Son of Man has risen from the dead."

Now a threefold reason can be assigned for this prohibition. The first was the instruction of contemplatives, whose role it is to conceal the divine secret, according to that passage in Isaiah twenty-four: "My secret is mine, my secret is mine." Whence Mary concealed the virginal birth for thirty years, Elizabeth her conception for five months, as is said above in chapter one: "She hid herself for five months"; Paul his rapture for fourteen years, Second Corinthians twelve: "I know a man fourteen years ago," etc.

The second reason was the instruction of preachers, that they should not set forth the word of truth unless they see the capacity of the hearers to believe and receive the word, according to that passage of Ecclesiasticus thirty-two: "Where there is no hearing, do not pour forth speech." Whence in the Gloss: "At the Lord's command, they are silent until the Son of Man rises from the dead, lest it be incredible on account of the greatness of the matter, and lest the cross following upon such great glory cause scandal"; and Jerome: "Surely it belongs to the teacher to consider the persons of the hearers, lest they mock before they hear."

The third reason was the instruction of all, that no one should wish to be praised, nor should anyone dare to praise in this life, according to that passage of Ecclesiasticus eleven: "Before death, praise no man, for a man is known in his children"; whence Ambrose: "Praise after death, proclaim after consummation."

As they came down from the mountain, he commanded them, "You must not speak openly of what you have seen to anyone." Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, "Do you know where Elijah came from?" and "See, Moses is buried, and no one has succeeded in finding his grave." There would be blasphemy and scandal because of this. He said, "Wait until you have received the power," because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory.

(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.

(ubi sup.) Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.

Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abideth the Gospel, legal things having passed away.

Just as God completed the whole world in six days and rested on the seventh, so the lesser world may be led in most orderly fashion through six stages of successive illuminations to the repose of contemplation. As a figure of this, one ascended by six steps to the throne of Solomon; the Seraphim that Isaiah saw had six wings; after six days the Lord called Moses from the midst of the cloud, and Christ after six days, as is said in Matthew, led the disciples up the mountain and was transfigured before them.

Indeed, in this type of event, reason, harmony and example are served. For after six days the appearance of the Lord's glory is revealed. No doubt, with the cycles of six thousand years having unfolded, the glory of the heavenly kingdom is prefigured. And the three were taken up in analogy to the descent of the three, Shem, Ham and Japheth. By this the coming election to divine favor of the people is shown.

In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.

Now it is asked how after six days he took them and led them separately onto a high mountain, whereas the Evangelist Luke established the number at eight. The answer is easy because in Matthew the days in the middle are counted, but in Luke the first and last are added. For Luke does not say after eight days Jesus took Peter and James and John but "now about eight days after."

(Chapter 17 - Verse 1) And after six days, Jesus took Peter and James, and John his brother. Why Peter, James, and John are separated from the others in some places in the Gospels, or what privilege they have over the other apostles, we have frequently discussed. Now it is asked how he assumed them after six days, and led them to a high mountain apart: since the evangelist Luke mentions the number eight (Luke 9). But the answer is easy, because here the intermediate days are placed, the first and the last are added. For it is not said: After eight days Jesus took Peter, and James, and John; but on the eighth day.

He leads them to a high mountain apart. To lead the disciples to the mountains is part of the kingdom. They are led apart, because many are called, but few are chosen (Matthew 20:16 and 22:14).

It is made a question how it could be after six days that He took them, when Luke says eight. (Luke 9:28.) The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.

"And after six days He taketh with Him Peter and James and John."

Now another says, "after eight," not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spake, and that on which He led them up; but the other, the days between them only.

But mark thou, I pray thee, the severe goodness of Matthew, not concealing those who were preferred to himself. This John also often doth, recording the peculiar praises of Peter with great sincerity. For the choir of these holy men was everywhere pure from envy and vainglory.

Wherefore doth He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, "We are able to drink the cup;" nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him.

But wherefore doth He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up. And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked. For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired.

Wherefore then doth He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

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.

(e Bed.) Justly was it after six days that He showed His glory, because after six ages is to be the resurrectiond.

(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.

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.

When the Lord was about to show 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 show 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.

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

But further, if Christ reproves the scribes and Pharisees, sitting in the official chair of Moses, but not doing what they taught, what kind of (supposition) is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

And after six days Jesus taketh Peter, James, and John his brother. This does not contradict what Luke says, "And it came to pass about eight days after these sayings" (Lk 9:28). For Luke counts both the first day and the last day on which they ascended the mountain. But Matthew counts only the days in between. Christ took Peter because of Peter's strong love for Him; He took John, because Christ loved him; and He took James, because James, too, was zealous. That James had zeal is evident from his promise to drink the cup that Christ would drink (Mt. 20:22) and from the fact that Herod slew him with the sword to please the Jews.

And bringeth them up onto a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. He brings them up onto a high mountain, showing that unless a man is raised up high, he does not become worthy of such divine visions. A mountain set "apart," because Christ would often perform the most wondrous of His miracles in secret, lest the multitude see Him as God and think that He was human in appearance only. When you hear "He was transfigured," do not think that He had cast off His body at that moment, for His body remained in its own form, as you hear mention of His face and His clothing. But it appeared more resplendent, the divine exhibiting in small part its effulgence as much as they were able to see. This is why He had also previously spoken of the Transfiguration as "the kingdom" of God (Mt 16:28), for it exhibited the indescribable majesty of His power, it showed that He is the true Son of the Father, and it had the aspect of the second coming on account of the ineffable radiance of Jesus' face.

In the preceding part he showed the power of the Gospel teaching, etc.; here he shows the end, which is future glory. And concerning this he does two things. First, he shows how it was demonstrated in the transfiguration; secondly, how one can arrive at it, in chapter 18, in that hour, etc. Concerning the first, two things. First, the future glory is demonstrated; secondly, he commands concealment; thirdly, he presents a question. The second is at and as they came down from the mountain, etc.; the third at and the disciples asked him, etc. Concerning the first, three things. First, the circumstances of the transfiguration are presented; secondly, the transfiguration itself; thirdly, its effect. The second is at and he was transfigured before them; the third at and the disciples hearing, fell upon their face. Now he presents three circumstances, namely: the time, the disciples, and the place. He presents the time when he says after six days. But here there is a literal question: why, immediately after he said, there are some of them that stand here, etc., was he not immediately transfigured? Chrysostom resolves this. First, so that he might kindle the desire of the apostles; secondly, so that he might mitigate their envy, because perhaps after that saying they were troubled. But what is it that here it says after six days, while in Luke it says after eight days? It is clear that Luke counts the day on which he spoke and the day of the transfiguration; but Matthew counts only the intermediate days; therefore, removing the first and last, there remain only six days. By the six days are signified the six ages, after which we hope to come to future glory. Likewise, in six days he perfected his works; and therefore after six days the Lord wills to show himself, because unless we are elevated to God above all creatures, which the Lord created in those six days, we cannot arrive at the kingdom of God. Then he took Peter, James, and John. Why not all? To signify that not all who are called will arrive; hence below at 20:16: many are called, but few are chosen. And why only three? To signify that none will arrive except in faith in the Trinity. Mark 16:16: he that shall believe and is baptized shall be saved. But why these rather than others? The reason is that Peter was the most fervent. John, because he was especially beloved. Likewise James, because he was the chief combatant against the enemies of the faith; hence Herod killed him first, because he believed he would accomplish something great for the Jews, as in Acts 12:2: and he killed James, etc., and it follows, because he saw that it pleased the Jews, etc. And he led them up into a high mountain apart, etc. Why onto a mountain? To signify that no one is led to contemplate unless he ascends the mountain, as in Genesis 19:17 concerning Lot: save yourself on the mountain. And he says high indeed, on account of the loftiness of contemplation. Isaiah 2:2: it shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say: come, let us go up to the mountain of the Lord. Because above every height of knowledge and virtue will be that height of glory. Likewise apart, because they separated themselves from the wicked. Below at 25:32: he shall separate them, as lambs from goats.

Indeed, Jesus himself shone as the sun, indicating that he is the light which illuminates every one who comes into this world. And this is the sun to the eyes of the flesh, that is the sun to the eyes of the heart. His garments are a type of his church. For garments, unless held up by the one having donned them, fall. Paul was like the lowest hem of these garments. For he himself says, "For I am the least of the apostles," 14 and in another passage, "I am the last of the apostles." On a garment, the hem is the last thing and the least. Just as that woman who touched the Lord's hem was made well, so the church which came out of the Gentiles was saved by means of Paul's preaching.

The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.

(e Bed. in Luc.) Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt than 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.

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

Certainly the Lord was transformed into that glory with which he would afterwards come in his own kingdom. The change accentuated in splendor. It did not diminish his outward appearance. Let it be that his body had become spiritual. Even his garments were changed, which were white to such a high degree that as another Evangelist would say, "And his clothes became dazzling white, as no fuller on earth could bleach them." What the mortal bleacher on earth is able to make is material and subject to touch, not supernatural and heavenly, which mocks the eyes and is only seen in a vision.

(V2.) And he was transfigured before them. Just as he will be at the time of judgment, so he appeared to the apostles. But when it says, 'He was transfigured before them,' no one can think that he lost or abandoned his original form and appearance, or that he took on a spiritual or aerial body. Rather, the evangelist demonstrates how he was transformed, saying.

And his face shone like the sun, and his garments became white as snow. Where the splendor of his face is shown and the whiteness of the garments is described, substance is not taken away but glory is transformed. His face shone like the sun. Certainly the Lord was transformed into that glory in which he would come afterwards in his kingdom. Transformation added splendor, it did not take away his face. Even if his body was spiritual, were the garments also changed, which were so white that another evangelist said: Such as no fuller on earth can make. But what the lightning can do over the earth is corporeal, and subject to touch, and not spiritual and airy, which deceives the eyes, and can only be seen in a mere illusion.

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 shows, 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.

Having taken therefore the leaders, "He bringeth them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And there appeared unto them Moses and Elias talking with Him."

But wherefore doth He also bring forward Moses and Elias? One might mention many reasons. And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God.

But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father's, and were saying, "This Man is not of God, because He keepeth not the Sabbath day;" and again, "For a good work we stone Thee not, but for blasphemy, and because that Thou, being a man, makest Thyself God:" that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him.

And one may mention another reason also, with those which have been spoken of. Of what kind then is it? To inform them that He hath power both of death and life, is ruler both above and beneath. For this cause He brings forward both him that had died, and him that never yet suffered this.

But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself hath revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but "spake," it is said, "of the glory which He was to accomplish at Jerusalem;" that is, of the passion, and the cross; for so they call it always.

And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, "If any man will come after me, let him take up his cross, and follow me;" them that had died ten thousand times for God's decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spake boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a "slow tongue," and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias aught more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world. And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them. He brings them forward accordingly for this cause also. For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, "If thou wilt forgive them their sin, forgive; else blot me too out of the book, which thou hast written." Now of all this He was reminding them by the vision.

For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines. For example, when they said, "Should we command fire to come down from heaven," and made mention of Elias as having done so, He saith, "Ye know not what manner of spirit ye are of;" training them to forbearance by the superiority in their gift.

But some may ask, when he was transfigured before those who were led up by him into the lofty mountain, did he appear to them in the form of God or in the preincarnate form that he earlier had? Did he appear to those left below in the form of a servant, but to those who had followed him after the six days to the lofty mountain, did he have not the form of a servant but the form of God? Listen carefully, if you can, and at the same time be attentive spiritually. It is not simply said that he was transfigured, but with a certain necessary addition. Both Matthew and Mark have recorded this: he was transfigured before them. Is it therefore possible for Jesus to be transfigured before some but not before others?Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both "according to the flesh" and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light. They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness.

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 shows 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 shown to them as the Sun 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.

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.

The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise. In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory-the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off.

Then follows the transfiguration: and he was transfigured before them. And first the transfiguration is presented; secondly, the testimony, at while he was yet speaking, etc. Concerning the first, the transfiguration is presented; secondly, the manner; thirdly, Peter's admiration. He says therefore 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 proper figure, as is found in 2 Corinthians 11, that Satan transforms himself into an angel of light. Therefore it is not surprising if the just are transfigured into the figure of glory; therefore he was transfigured, because he set aside what was his own. Some have said that he assumed another body, which is false; but anyone who is changed in figure regarding his outward appearance is said to be transfigured: just as when someone is healthy and ruddy, when he is sick he becomes pale, and so is said to be transfigured. So Christ, because he appeared in another form than that in which he usually appeared, for his body was not luminous but only received brightness, is therefore said to have been transfigured. Therefore it follows and his face did shine as the sun; where the manner is touched upon. And first it is demonstrated with respect to the brightness of his face; secondly, with respect to the whiteness of his garments; thirdly, with respect to the testimony. He says therefore and his face did shine as the sun. Here he revealed the future glory, where bodies will be bright and shining. And this brightness was not from his essence, but from the brightness of his interior soul full of charity; Isaiah 58:8: then shall your light break forth as the morning, and it follows, and the glory of the Lord shall gather you up. Hence there was a certain refulgence in his body. For the soul of Christ saw God, and above every brightness, from the beginning of his conception; John 1:14: we saw his glory. If therefore in other blessed ones brightness is derived from the soul to the body, why not in Christ, who was God and man? It must be said that because he was God, the order of human nature was in his power. Now this is the order: that the parts communicate to each other, so that when the body is injured, there is compassion in the soul, and from the soul the body is affected. But this order was subject to Christ. Hence joy was so perfect in the higher part that it did not flow outward; hence he was both perfectly a wayfarer and perfectly a comprehensor. Hence when he willed, the overflow did not occur, but when he willed, the overflow occurred, and he appeared resplendent. But was not the endowment in Christ? Some say yes, and that he received all the endowments while on the way: the endowment of subtlety at his birth, of agility in walking on the waters, of brightness here, of impassibility in administering the sacrament of the altar. But I do not believe this, because an endowment is a certain property of glory itself. Hence that he walked on the sea, that he shone forth, all was by divine power, because the endowment of glory is incompatible with the state of a wayfarer; but it had a certain likeness, because his face did shine as the sun; Apocalypse 1:16: his face was as the sun shining in his power. But it can be objected that the just shall shine as the sun. Therefore the splendor of Christ will not be greater than that of others. I say that it will be. But because among sensible things there is nothing brighter to which it can be compared, therefore it is compared to the sun. And his garments became white as snow. Here concerning the garments. This shows that it was not by a change in Christ, nor by an endowment, because garments are not capable of receiving an endowment. By the garments the saints are signified; Isaiah 49:18: as I live, says the Lord, you shall be clothed with all these as with an ornament. And he says they became white as snow. Snow has whiteness and coldness; so the saints have the whiteness of glory; Wisdom 3:7: the just shall shine and shall run to and fro like sparks among the reeds, etc. Likewise they will have refreshment from the heat of concupiscence; in Psalm 67:15: they shall be made white as snow in Selmon. Or by the garments is understood the letter of sacred Scripture.

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.

While the scribes and Pharisees were testing him, he was unwilling to give signs from heaven to those demanding them; however, he silenced their perverse demand with a prudent response. Here, indeed, so that he might increase the faith of the apostles, he gave a sign from heaven. Thereupon Elijah descended from the place to which he had ascended. Moses rose from the lower regions.

(Verse 3.) And behold, Moses and Elijah appeared to them, talking with him. When the scribes and Pharisees tested him, seeking signs from heaven, he did not want to give them, but refuted their wicked request with a prudent response. But in order to increase the faith of the apostles, he gives a sign from heaven, with Elijah descending from where he had ascended, and with Moses rising from the dead. This is also commanded to Ahaz through Isaiah, to ask for a sign from above or from below (Isaiah 7 and 2 Kings 2). For what was said: Moses and Elias appeared to them, speaking with him; and in another Gospel it is reported that he announced what he would suffer in Jerusalem (Luke IX): The law and the prophets are shown, who announced with frequent voices both the passion of the Lord and his resurrection.

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, whither he was gone up, and Moses arises from hell; (Is. 7:10.) as Ahaz is bidden by Esaias to ask him a sign in the heaven above, or in the depth beneath.

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.

Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas.

Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

And, behold, there appeared unto them Moses and Elijah talking with Him. What were they talking about? "The ending," says Luke, "which He should accomplish in Jerusalem" (Lk. 9:31), namely, the Cross. Why did Moses and Elijah appear? To show that He is Lord of the law and of the prophets, and of the living and of the dead. For Elijah was a prophet and still lived, while Moses was a lawgiver and had died. They also appeared so that it might be seen that He was opposed neither to the law nor to God, for Moses would not have spoken with one opposed to his own laws, nor would Elijah the zealot have endured one who was opposed to God. And they appeared for yet another reason, to prove false the opinion of those who said that He was Elijah or one of the prophets. How did the disciples know that these two were Moses and Elijah? Not of course from icons, for at that time it was considered impious to draw pictures of men. It would seem, then, that they recognized them by the words which they were speaking. For Moses perhaps was saying, "Thou art He whose Passion I prefigured when I slaughtered the lamb and performed the Pascha;" and Elijah, "Thou art He Whose Resurrection I prefigured when I raised the widow's son;" and such words as these. By showing Moses and Elijah to the disciples, Christ teaches the disciples to imitate them, to be both meek and leaders of men, as was Moses, to be zealous and, when necessary, unyielding, as was Elijah, and to be fearless, as they both were, for the truth.

And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom assigns the reasons. The first reason is to confirm the faith of the disciples. He had asked above: whom do men say that the Son of man is? etc. And they said: some, Elijah, etc. But in order to show the difference between himself and them, he willed to bring them forth; Psalm 85:8: there is none among the gods like unto you, O Lord, etc. The second reason is to confute the Jews. For they said that he was a transgressor of the law; likewise they said that he was a blasphemer, as is found in John 10:33: for a good work we stone you not, but for blasphemy. Therefore, because Elijah was the holiest of all the prophets, and Moses was the lawgiver, he showed himself before Moses and Elijah, because 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, and Moses was dead. The fourth reason is for the reassurance of Peter; because Peter had rebuked the Lord concerning his death, therefore he shows that those who expose themselves to death are not to be rebuked, by invoking these two; because Elijah exposed himself to death before Jezebel, and similarly Moses exposed himself on account of the law. The fifth reason is that there were two things in him which he willed to show in these two, namely, meekness, which he shows in Moses, and the example of zeal for God, which he shows in Elijah, of whom it is said that Elijah rose up like fire, and his word burned like a torch. The sixth reason is assigned in the Gloss, because all the law and the prophets bore testimony to Christ. Hence Luke 24:44: all things must be fulfilled which are written in the law and the prophets concerning me. But then there is a question. Concerning Elijah it is not surprising if he was there, because he is living; but concerning Moses the question is how he was there. Some have said that an angel was there in his place. But this is nothing, because Moses was there in soul only. But how was he seen? It must be said that he was seen in the way angels are seen.

because Peter considered Moses and Elias to be equal in honour to the Lord, seeing that with reference to their equality he reckoned the number of the tabernacles, assigning one to each, the evangelist Luke notes this and in these terms: Not knowing what he said, that is, Peter not knowing what he said with reference to the Lord. Straightway moreover a cloud overshadowed them, and separated Moses and Elias from them and hid them from the disciples, and as for Jesus, who was left alone in the midst, the Father pointed out and showed him to the disciples saying: This is my son in whom I am well pleased, hear ye Him. Ye are mistaken, he says, in putting Him on an equality with the others, for He is my Son. They, like yourselves, are servants. Him therefore as Lord and as my Son, hear ye in all things.

Peter didn't know what he was saying, for before the Savior's Passion, resurrection and victory over death and corruption, it was impossible for Peter to be with Christ and to be permitted into the tents which are in heaven. These things would happen only after the Savior's resurrection and ascent into heaven.

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;" and they are likened to snow because they shall be white with virtues, and allthe heat of vices shall be put far away from them. It follows, "And there appeared unto them Moses and Elias talking with them. "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 show 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.

You go astray, Peter, just as the other Evangelist attests: you do not know what you are saying. Do not seek three tabernacles. Seek only the tabernacle of the gospel in which the law and the prophets are to be recapitulated. By seeking three tabernacles you appear to be comparing incommensurably the two servants with the one Lord. Seek only the Father and the Son and the Holy Spirit, for in these there is one God, who is to be worshiped in the tabernacle of your heart.

(Verse 4.) But Peter, replying, said to Jesus: Lord, it is good for us to be here. He who had ascended to the mountains does not want to descend to earthly things; but always to persevere in the lofty things.

If you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah. You are mistaken, Peter, as another evangelist testifies. You do not know what you are saying. Do not seek three tabernacles, for there is one tabernacle of the Gospel, in which the Law and the Prophets are recapitulated. But if you seek three tabernacles, do not compare servants with the Lord, but make three tabernacles: indeed, one for the Father, and the Son, and the Holy Spirit; so that, since they are one divinity, there may be one tabernacle in your heart as well.

Yet art thou wrong, Peter, and as another Evangelist says, knowest not what thou sayest. (Luke 9:33.) 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.

What then saith the ardent Peter? "It is good for us to be here." For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he durst not indeed approach and say the same thing again, "Be it far from thee;" but from that fear obscurely intimates the same again in other words. That is, when he saw a mountain, and so great retirement and solitude, his thought was, "He hath great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem." For he would have Him be there continually: wherefore also he speaks of "tabernacles." For "if this may be," saith he, "we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him."

But thus indeed he durst not speak; but desiring however to order things so, he said undoubtingly, "It is good for us to be here," where Moses also is present, and Elias; Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are."

Seest thou the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ. For in proof that not so much out of fear for himself he said these things, hear what he saith, when Christ was declaring beforehand His future death, and the assault upon Him: "I will lay down my life for Thy sake. Though I should die with Thee, yet will I not deny Thee."

And see how even in the very midst of the actual dangers he counselled amiss for himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest's servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he saith, "If Thou wilt, let us make here three tabernacles, one for Thee and one for Moses, and one for Elias."

What sayest thou, O Peter? didst thou not a little while since distinguish Him from the servants? Art thou again numbering Him with the servants? Seest thou how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spake these things, arose from that alarm, said as follows; mark, "He wist not what to say, for they were sore afraid;" but Luke after his saying, "Let us make three tabernacles," added, "not knowing what he said." Then to show that he was holden with great fear, both he and the rest, he saith, "They were heavy with sleep, and when they were awake they saw His glory;" meaning by deep sleep here, the deep stupor engendered in them by that vision. For as eyes are darkened by an excessive splendor, so at that time also did they feel. For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

Excited therefore by these revelations of secret realities, the apostle Peter, spurning the mundane and loathing earthly things, was seized by a certain excess of passion toward a yearning for eternal things. Filled up with the joy of the whole vision, he wished to dwell there with Jesus where he was delighting in Christ's manifested glory. Thus Peter said, "Lord, it is good for us to be here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah." But the Lord did not reply to this suggestion, for it was not wicked but inappropriate, since the world could not be saved except by Christ's death. And in the Lord's warning the faith of those who believe is called to account. Among the temptations of this life we should understand that we are to ask for endurance before glory. Good fortune in ruling cannot come before a time of enduring.

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.)

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 shows the submission of a dutiful and obedient servant.

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 fellow were mortal, and in desiring to come to eternal felicity without taste of death.

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

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 Elijah. Peter, out of great love, did not want Christ to suffer, and so he said, "It is good to stay here and for Thee not to go down and be slain. And if anyone should come here we have both Moses and Elijah to help us. For Moses contended with the Egyptians, and Elijah called down fire out of heaven: such opponents do we have for any enemies who might come here." He spoke these things out of great fear, not knowing, as Luke says, what he was saying (Lk. 9:33). For either the extraordinary nature of the event had dumbfounded him, or he truly did not know what he was saying, when he spoke of wanting Jesus to remain on the mountain and not come down and suffer for our sake. But fearing to appear presumptuous, Peter said, "If Thou wilt."

Then follows Peter's response: and Peter answering, said, etc. And we can interpret this as referring either to carnality or to devotion. Chrysostom refers it to carnality. Above, Christ had said that he would suffer, and Peter had rebuked him, at which he reproved him. Hence Moses and Elijah appeared speaking of his passion; therefore when Peter heard them speaking of it, he could not bear to hear it. Hence he did not wish to oppose directly; therefore he thought that if they remained there, he would escape death. So, lest they depart quickly, he said let us make here three tabernacles. And why did he say one for Moses, and one for Elijah? Because he saw him disposed toward death, he wanted them to prevent his death. Concerning Elijah it is read in 4 Kings 1:10 that when the king sent a captain of fifty, he made fire come down from heaven. Likewise it is read of Moses in Numbers 16:32 that when a quarrel arose at the tabernacle, a cloud descended. Therefore he thought that through Moses a cloud could be obtained, and through Elijah, fire. But others refer it to Peter's devotion. And according to this he does two things: first, he touches upon the affection; secondly, the counsel, at if you will, etc. He says therefore Lord, it is good for us to be here. From exceeding fervor, seeing the glory, he was so moved that he would never have wished to be separated, if God had willed it. And what shall it be for those who will be in perfect glory? Hence those dwelling in that blessedness will never wish to be separated; Psalm 72:28: it is good for me to adhere to God, etc. Secondly, he gives counsel, and as Luke 9:23 says, not knowing what he said; hence he says if you will, let us make here three tabernacles: because we ought to submit our will to the divine will, as above at 6:10: your will be done, etc. Hence in this Peter spoke well; but in the other matter he spoke badly, because he believed that glory could be had without death, which is against 2 Corinthians 5:1: 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. Likewise because he believed that the glory of the saints would be in this world, which is not here but in heaven; above at 5:12: be glad and rejoice, for your reward is very great in heaven. Likewise because he believed that they would need dwellings; but they do not need them here, for they have them in heaven, as Apocalypse 21:3: behold the tabernacle of God with men. Likewise because he wanted three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit. Likewise because he compared Christ to the others: but this ought not to be done; Job 32:21: I will not equate God to man. Peter, all have one tabernacle, which is faith.

The Father is evidently revealing the Son when the ringing voice from heaven bursts forth so loudly. Through it he reveals to everyone the testimony coming from above. One must not think that the voice of God is audible. Nor can one perceive a bodiless being. Just as no one has ever seen God, so no one has ever heard God. The words "listen to him" have the power of making a necessary distinction. For he says listen to him, rather than to Moses or the prophet who had been introduced, because it was now time to go forward and advance from the introduction to the fulfillment, from the prefiguration to the true reality.

(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 shown the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appealing 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 shown 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.

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.

Because Peter had asked imprudently, he does not merit the Lord's answer. But the Father answered for the Son so that the word of the Lord might be fulfilled: "I do not bear witness for myself, but the Father who sent me, he bears witness for me." The cloud appears bright and shades them, so that those who were looking for a material booth made from boughs or tents might be protected with the shade of a shining cloud. The voice of the Father speaking from heaven is also heard. It provides testimony and teaches Peter the truth with error removed, and in fact through Peter teaches all the apostles: "This is my beloved Son." It is for him that you must build the tabernacle, him you must obey. "My Son" is distinguished from his servants, Moses and Elijah. They, along with you, are to prepare a tabernacle for the Lord in the inner sanctum of their heart.

(Verse 5) While he was still speaking, behold, a bright cloud overshadowed them. And behold, a voice from the cloud, saying, This is my beloved Son, with whom I am well pleased; listen to him. Because he had asked foolishly, he does not deserve an answer from the Lord, but the Father speaks for the Son, so that the word of the Lord may be fulfilled: I do not testify of myself, but the Father who sent me, he testifies of me (John 5:37 and 8:18). But the cloud is seen as both bright and shadowed: like those who sought the tabernacle from the fleshly leaves or tents, they would be covered by the shadow of the bright cloud. Moreover, the voice of the Father speaking from heaven is heard, which also testifies to the Son; and through Peter, with error removed, teaches the truth: even through Peter to the other apostles. This is, he says, my beloved Son: to him the tabernacle must be affixed, to him obedience must be given. Here is the son, those slaves are: Moses and Elias themselves must prepare a tabernacle for the Lord with you in the innermost depths of their heart.

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. (Exod. 19:9, 16.)

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.)

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.

What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, uttereth a voice out of the cloud.

Wherefore out of the cloud? Thus doth God ever appear. "For a cloud and darkness are round about Him;" and, "He sitteth on a light cloud;" and again, "Who maketh clouds His chariot;" and, "A cloud received Him out of their sight;" and, "As the Son of Man coming in the clouds."

In order then that they might believe that the voice proceeds from God, it comes from thence.

And the cloud was bright. For "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."

For as, when He threatens, He shows a dark cloud; as on Mount Sinai; for "Moses," it is said, "entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke;" and the prophet said, when speaking of His threatening, "Dark water in clouds of the air;" so here, because it was His desire not to alarm, but to teach, it is a bright cloud.

And whereas Peter had said "Let us make three tabernacles," He showed a tabernacle not made with hands. Wherefore in that case it was smoke, and vapor of a furnace; but in this, light unspeakable and a voice.

Then, to signify that not merely concerning some one of the three was it spoken, but concerning Christ only; when the voice was uttered, they were taken away. For by no means, had it been spoken merely concerning any one of them, would this man have remained alone, the two being severed from Him.

Why then did not the cloud likewise receive Christ alone, but all of them together? If it had received Christ alone, He would have been thought to have Himself uttered the voice. Wherefore also the evangelist, making sure this same point, saith, that the voice was from the cloud, that is, from God.

And what saith the voice? "This is my beloved Son." Now if He is beloved, fear not thou, O Peter. For thou oughtest indeed to know His power already, and to be fully assured touching His resurrection; but since thou knowest not, at least from the voice of the Father take courage. For if God be mighty, as surely He is mighty, very evidently the Son is so likewise. Be not afraid then of those fearful things.

But if as yet thou receive it not, consider at least that other fact, that He is both a Son, and is beloved. For "This," it is said, "is My beloved Son." Now if He is beloved, fear not. For no one gives up one whom he loves. Be not thou therefore confounded; though thou lovest Him beyond measure, thou lovest Him not as much as He that begat Him.

"In whom I am well pleased." For not because He begat Him only, doth He love Him, but because He is also equal to Him in all respects, and of one mind with Him. So that the charm of love is twofold, or rather even threefold, because He is the Son, because He is beloved, because in Him He is well pleased.

But what means, "In whom I am well pleased?" As though He had said, "In whom I am refreshed, in whom I take delight;" because He is in all respects perfectly equal with Himself, and there is but one will in Him and in the Father, and though He continue a Son, He is in all respects one with the Father.

"Hear ye Him." So that although He choose to be crucified, you are not to oppose Him.

A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to him. I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. "Listen to him" whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. "Listen to him" who by his blood redeemed the world, who binds the devil and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. "Listen to him" who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom.

I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows him a better tabernacle, so to speak, and far superior: the cloud. It is the function of a tabernacle to give shade to one who is in it and to shelter him, and the bright cloud overshadowed them. So God made, as it were, a more divine tabernacle, inasmuch as it was bright, that it might be to them a pattern of the resurrection to come. For the shining cloud gives shade to the righteous and at the same time protects them, gives them light and illuminates them. What would the shining cloud that gives shade to the righteous be? Is it perhaps the Father's power, from which comes the Father's voice saying that this is his Son in whom he is well pleased, urging those that are shaded by it to listen to him and to no one else? He speaks—just as of old so also for all times—through those whom he wishes. Perhaps the shining cloud is the Holy Spirit, giving shade to the righteous and announcing the words of God at work within it and saying, "This is my beloved Son in whom I am well pleased." I would even venture to say that the shining cloud is our Savior.

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.

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.

He says therefore, Hear ye 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 show 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.

But, behold, with an abundance (of evidence) the Father from heaven replies, for the purpose of testifying to the Son: "This is my beloved Son, in whom I am well pleased; hear ye Him." So, again, in that asseveration, "I have both glorified, and will glorify again," how many Persons do you discover, obstinate Praxeas? Are there not as many as there are voices? You have the Son on earth, you have the Father in heaven.

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. You, Peter, desire tabernacles made with hands, but the Father has formed around them another tabernacle not made with hands, the cloud, showing that just as He Himself appeared as God in a cloud to the men of old, so also does His Son now appear in a cloud. Here the cloud is bright, not dark as in the time of old, for He desires not to bring fear but to teach. Out of the cloud came the voice, to show that it was of God. "In Whom I am well pleased," that is, in Whom I rest and take pleasure. And He teaches: "Hear ye Him and if He willeth to be crucified, oppose Him not."

Then follows the testimony: and while he was yet speaking, behold a bright cloud overshadowed them, etc. Peter was speaking foolishly, therefore he was unworthy of an answer. He wanted a material testimony; therefore the Lord willed to show that the saints do not need one. Likewise he willed to show himself through the cloud; Psalm 67:35: his magnificence is in the clouds. But sometimes a bright cloud appears, and sometimes a dark cloud; in Exodus 19:18 it is said that a cloud of darkness appeared; but here a bright one appears, because it signifies the consolation of glory, for then they will be protected from all heat; Apocalypse 21:4: God shall wipe away all tears from the eyes of the saints, and death shall be no more, nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away. Then follows the testimony from the voice of the Father; hence and a voice from the cloud, saying, etc. But why from the cloud? To signify that it is the voice of the Father. The Lord dwells in the cloud. This is my beloved Son, in whom I am well pleased. The dignity of Christ is touched upon from the property of sonship, from the perfection of love, and from the conformity of operation. Hence he says this is, as though a singular Son. Others are sons by adoption; Psalm 81:6: I have said: you are gods, and all of you sons of the Most High; but this one is the true Son, namely in a singular way, as 1 John 5:20: the Son of God has come and has given us understanding, that we may know the true God. Likewise, in another way, beloved. Our love arises from the goodness of a creature. For a thing is not good because I love it, but because it is good, I love it. But the love of God is the cause of the goodness of things. And just as God poured out goodness upon creatures through creation, so upon his Son through generation, because he communicates all his goodness to the Son; hence creatures are blessed by participation, but to the Son he gave everything; John 3:35: the Father loves the Son and has given all things into his hands. Hence love itself proceeds from the Father loving the Son and from the Son loving the Father. But it happens that something is given to someone, and he does not make good use of what is given, and therefore does not please the giver; but God gave to this one the fullness, and he used it well; therefore he was pleased with him; hence he says in whom I am well pleased. The same is found above at 12:18: in whom I am well pleased, and in whom my soul rests. Because therefore he is such, hear him. Hence he intimates that he has been given as the teacher of all; Deuteronomy 18:15: the Lord will raise up a prophet from your nation; hear him as you would me. Or hear him, not Moses, not Elijah, except insofar as they teach Christ, or the teaching of Christ. Note that Christ had testimony from heaven from the Father, from hell from Moses, and from Elijah from paradise, and from the disciples from earth: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, Philippians 2:10. Likewise it should be noted that there is a twofold regeneration: one in baptism, the other when we shall be cleansed from every defilement of spirit. Hence in baptism Jesus was designated by the dove, which is a simple animal, to designate simplicity; it is also a fruitful animal, to designate the other regeneration. He appeared in a bright cloud, to designate brightness and the extinction of all concupiscence; Isaiah 4:5: and the Lord will create upon every place of Mount Sion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire by night.

Through their speaking together it shows that the old prophets also spoke the same things as Jesus, even if enigmatically. In great awe the disciples fell on their faces, and the Savior raised them up. This shows that if Jesus had not been incarnate and had not been Mediator between God and humanity and strengthened his own nature, he would not have endured to hear the voice of God.

(Verse 6.) And when the disciples heard this, they fell on their faces and were exceedingly afraid. They were terrified for three reasons: either because they realized they had made a mistake, or because a shining cloud had covered them, or because they had heard the voice of God the Father speaking. For human frailty cannot bear the sight of greater glory and, trembling in mind and body, falls to the ground. The more one seeks greater things, the more one will collapse into lower things if one does not know one's own measure.

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.

"And when they heard it, they fell on their face, and were sore afraid."

How was it that, when they heard these words, they were dismayed? And yet before this also a like voice was uttered at Jordan, and a multitude was present, and no one felt anything of the kind; and afterwards again, when also they said, "It thundered," yet neither at that time did they experience anything like this. How then did they fall down in the mount? Because there was solitude, and height, and great quietness, and a transfiguration full of awe, and a pure light, and a cloud stretched out; all which things put them in great alarm. And the amazement came thick on every side, and they fell down both in fear at once and in adoration.

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.

A like danger to which also befell Peter, and John, and James, (who confronted not the same light) without risking the loss of their reason and mind; and if they, who were unable to endure the glory of the Son, had only seen the Father, they must have died then and there: "For no man shall see God, and live.

And when the disciples heard it, they fell on their faces, and were sore afraid. Not able to endure the brightness of the cloud, nor the voice, the disciples fell to the ground. Their eyes were also heavy with sleep, as Luke says (See Lk. 9:32), ("sleep" indicating the daze caused by the vision).

And the disciples hearing fell upon their face, and were very much afraid. Having presented the transfiguration, here he presents its effect upon the disciples. And first, fear is presented; secondly, Christ's strengthening against fear; thirdly, its effect. The second is at and Jesus came, etc.; the third at and they lifting up their eyes, saw no one. He says therefore and hearing. They heard the voice of the Father from the cloud, as is said in 2 Peter 1:18: this voice we heard when we were on the mountain. And he presents a sign of fear, because they fell upon their face. Then follows the fear: and they were very much afraid. But why were they afraid? Jerome gives three reasons. First, because they recognized that they had erred, as is said of Adam in Genesis 3:10: Lord, I heard your voice and was afraid, because I was naked. Likewise because they were enveloped in the cloud, they recognized the presence of the divine majesty; Exodus 13:21: and the Lord went before them to show the way by day in a pillar of a cloud, etc. And it is natural that everyone is astonished at what he is unaccustomed to. Likewise on account of the voice from the cloud; Deuteronomy 5:26: what is all flesh that it should hear the voice of the living God? And from this their strength failed, because they fell upon their face. But it should be noted that the wicked fall differently than the saints. The wicked fall backward, as is found in 1 Kings 4:18 concerning Eli, who when he had heard the reports about the ark of the Lord, fell from his chair and, his neck broken, expired. But the saints fall upon their faces; Apocalypse 7:11: they fell upon their faces. And the reason is that we do not see what is behind us. Ecclesiastes 2:14: the eyes of a wise man are in his head.

(Verse 8.) But lifting up their eyes, they saw no one except Jesus alone. Reasonably, after they had risen, they saw no one except Jesus alone: lest if Moses and Elijah had continued with the Lord, the uncertain voice of the Father would be seen, to whom he would give the testimony. Therefore, they see Jesus standing, the cloud having been taken away, and Moses and Elijah had vanished: because after the shadow of the Law and the Prophets had departed, which had covered the apostles with its veil, both lights are found in the Gospel.

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.

Consider the details of this passage. See if you can also say this: The disciples understood that the Son of God had been speaking with Moses. It was Moses who had said of God, "No one shall see my face and live." The disciples understood the testimony of Moses about God. They were not able to endure the radiance of the Word. They humbled themselves under the mighty hand of God.But after the touch of the Word, they lifted up their eyes. They saw Jesus only and no other. Moses, the law and Elijah the prophet had become one with the gospel of Jesus. They did not abide as they formerly were as three, but they became one. Think of these things in a spiritual sense.

And when they had lifted up their eyes, they saw no man, save Jesus only. He is seen to be alone, so that you will not imagine that the voice was for Moses or Elijah; indeed, the voice was for Christ, as He is the Son.

Then follows the effect of the strengthening: and they lifting up their eyes saw no one but only Jesus. And this is the effect of divine strengthening, because those strengthened by Christ see no one but Jesus, nor do they rejoice or find strength in anything except in him; Philippians 1:21: for to me, to live is Christ, and to die is gain. Likewise they saw no one but only Jesus, because when the shadow of the law departs, and the teaching of the prophets, which are signified by Moses and Elijah, the teaching of Christ alone is held. Or, according to another reading, he alone remained, lest the voice seem to have been addressed to Moses or Elijah. Hence, when they no longer appeared, it was certain that the voice was addressed to him.

(De Cons. Ev. ii. 43.) Matthew says, At that time, not, On that day, or, In that same hour; for Mark relates the same circumstances, but not in the same order. He places this after the mission of the disciples to preach, though not implying that it necessarily follows there; any more than Luke, who follows the same order as Mark.

(non occ.) THE. Evangelist had above shown the Pharisees speaking falsely against Christ's miracles, and just now His fellow-citizens wondering, yet despising Him; he now relates what opinion Herod had formed concerning Christ on hearing of His miracles, and says, At that time Herod the tetrarch heard the fame of Jesus.

(Chapter 14, Verses 1, 2.) At that time Herod the Tetrarch heard about the fame of Jesus, and he said to his servants, 'This is John the Baptist; he has been raised from the dead, and that is why these miraculous powers are at work in him.' Some of the interpreters of the Church inquire about the reasons why Herod suspected this, that he believed John had risen from the dead and that is why miraculous powers were at work in him, as if an explanation of this strange error should be given to us, or it provides an opportunity for belief in transmigration of souls based on these words, even though at the time John was beheaded, the Lord was thirty years old: but transmigration of souls, on the other hand, suggests that after many years in different bodies, souls enter into various bodies.

One of the Ecclesiastical interpreters asks what caused Herod to think that John was risen from the dead; as though we had to account for the errors of an alien, or as though the heresy of metempsychosis was at all supported by this place—a heresy which teaches that souls pass through various bodies after a long period of years—for the Lord was thirty years old when John was beheaded.

"At that time Herod the tetrarch heard of the fame of Jesus." For Herod the king, this man's father, he that slew the children, was dead.

But not without a purpose doth the evangelist signify the time, but to make thee observe also the haughtiness of the tyrant, and his thoughtlessness, in that not at the beginning did he inform himself about Christ, but after a very long time. For such are they that are in places of power, and are encompassed with much pomp, they learn these things late, because they do not make much account of them.

Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. Now when [many] others came in crowds about him, for they were very greatly moved [or pleased] by hearing his words, Herod, who feared lest the great influence John had over the people might put it into his power and inclination to raise a rebellion, (for they seemed ready to do any thing he should advise,) thought it best, by putting him to death, to prevent any mischief he might cause, and not bring himself into difficulties, by sparing a man who might make him repent of it when it would be too late. Accordingly he was sent a prisoner, out of Herod's suspicious temper, to Macherus, the castle I before mentioned, and was there put to death. Now the Jews had an opinion that the destruction of this army was sent as a punishment upon Herod, and a mark of God's displeasure to him.

Perhaps some one may ask how it can be here said, At that time Herod heard, seeing that we have long before read that Herod was dead, and that on that the Lord returned out of Egypt. This question is answered, if we remember that there were two Herods. On the death of the first Herod, his son Archelaus succeeded him, and after ten years was sent into exile to Vienne in Gaul. Then Cæsar Augustus gave command that the kingdom should be divided into tetrarchies, and gave three parts to the sons of Herod. This Herod then who beheaded John is the son of that greater Herod under whom the Lord was born; and this is confirmed by the Evangelist adding the tetrarch.

Herod the king is one person, Herod the tetrarch, his son, is another. After King Herod's death the Romans divided his kingdom into a tetrarchy, and one part of the tetrarchy went to his son. This is the man who beheaded the Forerunner and who, for this reason, received his due punishment not long afterward.

This Herod was the son of him who slew the infants in Bethlehem. From this passage consider the dimness in which a ruler lives his life. See how long it takes for Herod to hear of Jesus. Those in power learn slowly about such things because they are not concerned about those who shine forth in virtue. He appears to fear the Baptist. This is why he does not dare to speak out to anyone except his servants. Since John did not work any signs when he was alive, Herod thought that by his resurrection he had also received from God the gift of working miracles.

Above, the Lord showed the power of the evangelical teaching under certain parables; here he shows it by deeds; and he does three things. First, he shows to what effects it extends by a likeness of deeds; secondly, he shows the sufficiency of the evangelical teaching; thirdly, how it should be preserved in purity. The second is in chapter 15, the third in chapter 16. Regarding the first, first a false opinion is set forth; secondly, its occasion; thirdly, the opinion is disproved. The second is at for Herod had apprehended John, etc.; the third at which when Jesus had heard, he retired from thence. He says therefore at that time Herod the tetrarch heard the fame of Jesus. And this is not to be referred to that day, but to the time in general; because Mark 6:1 and Luke 4:16 do not narrate in the same order, since they narrate this after the sending of the disciples, as is stated in Mark 6. Hence it is uncertain who preserves the order of history. Nevertheless, what is said, at that time, is said to denote the negligence of Herod, because after the miracles he then for the first time heard the fame of Jesus: for this negligence is customary among the rich, that they do not care about small things. 1 Tim 6:17: charge the rich of this world not to be high-minded, nor to trust in the uncertainty of riches, etc. Herod the tetrarch heard, to distinguish him from Herod the king, under whom Christ was born, as is stated above in chapter 2. Hence, when the latter died, Christ returned from Egypt. This Herod was his son, and he was a tetrarch. His father had been made king by the Romans, and he had six sons, two of whom he killed during his lifetime; another, the firstborn, he killed at his death, when that son had already begun to have himself proclaimed king while his father was still living. When the father died, Archelaus took the kingdom for himself, and following his father's wickedness, he could not be tolerated by the Jews. Then they appealed to the Romans, and the kingdom was divided into four parts: two parts were given to Archelaus, another to Herod, and another part to Philip. Hence this one was a tetrarch and prince over the fourth part of the kingdom. He heard the fame of Jesus. From this he was blameworthy, because for so long a time Jesus had already lived and worked miracles, and yet he then heard for the first time; hence is fulfilled Job 28:22: destruction and death have said: with our ears we have heard the fame thereof.

(ubi sup.) Luke's words are, John have I beheaded: who is he of whom I hear such things? (Luke 9:9.) As Luke has thus represented Herod as in doubt, we must understand rather that he was afterwards convinced of that which was commonly said—or we must take what he here says to his servants as expressing a doubt—for they admit of either of these acceptations.

But mark thou, I pray thee, how great a thing virtue is, that he was afraid of him even when dead, and out of his fear he speaks wisely even concerning a resurrection.

"For he said," it is mentioned, "unto his servants, This is John, whom I slew, he is risen from the dead, and therefore the mighty powers do work in him." Seest thou the intensity of his fear? for neither then did he dare to publish it abroad, but he still speaks but to his own servants.

But yet even this opinion savored of the soldier, and was absurd. For many besides had risen from the dead, and no one had wrought anything of the kind. And his words seem to me to be the language both of vanity, and of fear. For such is the nature of unreasonable souls, they admit often a mixture of opposite passions.

But Luke affirms that the multitudes said, "This is Elias, or Jeremias, or one of the old prophets," but he, as uttering forsooth something wiser than the rest, made this assertion.

But it is probable that before this, in answer to them that said He was John (for many had said this too), he had denied it, and said, "I slew him," priding himself and glorying in it. For this both Mark and Luke report that he said, "John I beheaded." But when the rumor prevailed, then he too saith the same as the people.

Then the evangelist relates to us also the history. And what might his reason be for not introducing it as a subject by itself? Because all their labor entirely was to tell what related to Christ, and they made themselves no secondary work besides this, except it were again to contribute to the same end. Therefore neither now would they have mentioned the history were it not on Christ's account, and because Herod said, "John is risen again."

But Mark saith, that Herod exceedingly honored the man, and this, when reproved. So great a thing is virtue.

The Jews had different opinions about the resurrection. Some of them were false. The Sadducees did not believe in the resurrection of the dead or in the existence of angels. They believed those things that were written about them were only to be interpreted figuratively but had no reality in point of fact.Other Jewish views of the resurrection were true, such as were taught by the Pharisees about the resurrection of the dead—that they rise.We must now therefore inquire about the opinion regarding the soul, which was mistakenly held by Herod and some from among the people. It ran something like this: John, who a little earlier had been slain by him, had risen from the dead after he had been beheaded. This person who had risen was the same person under a different name, one now called Jesus. Herod imagined that Jesus possessed the same powers that formerly worked in John. If the powers that worked in John had passed over to Jesus, Jesus was thus thought by some to actually be John the Baptist. The return of Elijah fueled this idea. Here is the line of argument. It was the spirit and power of Elijah that had returned in John. "This is Elijah who is to come." The spirit in Elijah possessed the power to go into John. So Herod thought that the powers John worked in baptism and teaching had a miraculous effect in Jesus, even though John did not do miracles. It may be said that something of this kind was the underlying thought of those who said that Elijah had appeared in Jesus or that one of the old prophets had risen.

From this place we may learn how great the jealousy of the Jews was; that John could have risen from the dead, Herod, an alien-born, here declares, without any witness that he had risen: concerning Christ, whom the Prophets had foretold, the Jews preferred to believe, that He had not risen, but had been carried away by stealth. This intimates that the Gentile heart is more disposed to belief than that of the Jews.

All men have well thought concerning the power of the resurrection, that the saints shall have greater power after they have risen from the dead, than they had while they were yet weighed down with the infirmity of the flesh; wherefore Herod says, Therefore mighty works are wrought in him.

Thinking that the Baptist had risen from the dead, Herod began to be afraid of him, as though John had become all the more powerful. He was alarmed lest John should employ against him even more of his caustic freedom of speech, which was a terror to him, frustrating him by revealing his crooked deeds.

And he said to his servants: this is John the Baptist. Some have said that he held the doctrine of the transmigration of souls: for Plato and Pythagoras held that the soul departing from one body enters another body. Herod holding this opinion, as they say, believed that the soul of John had passed into the soul of Christ. But this cannot be, because he had killed him a short time before; but Jesus was thirty years old; hence he did not believe this. Likewise Jesus had already worked miracles before the beheading, and before the imprisonment, as is stated in John 3. Nevertheless Herod is to be praised, because he believed in the resurrection, of which Job 14:14 says: do you think a man who is dead shall live again? Likewise he had another good trait, that he believed that the resurrection takes place in a better state; therefore he believed that John then worked miracles which before the resurrection he had not worked; therefore he says and therefore mighty works are wrought in him, because he has arrived at a higher state; hence men will rise in a better state. Hence the Apostle, 1 Cor 15:43: it is sown in weakness, it shall rise in power. But there is a question here, because Luke says that he heard and doubted; hence he said, John I have beheaded; but here he says without doubt, when he says, this is John. Augustine resolves this by saying that he did not say this of himself, but heard it from others. Hence when he first heard, he doubted, but as the report grew he assented. Hence Luke recounted the first, but Matthew the second. Or otherwise it can be said that Matthew too touches on Herod's doubt, so that it is read interrogatively: this is John?

(De Cons. Ev. ii. 44.) Luke does not give this in the same order, but where he is speaking of the Lord's baptism, so that he took beforehand an event which happened long afterwards. For after that saying of John's concerning the Lord, that His fan is in His hand, he straightway adds this, which, as we may gather from John's Gospel, did not follow immediately. For he relates that after Jesus was baptized, He went into Galilee, and thence returned into Judæa, and baptized there near to the Jordan before John was cast into prison. But neither Matthew nor Mark have placed John's imprisonment in that order in which it appears from their own writings that it took place; for they also say that when John was delivered up, the Lord went into Galilee, and after many things there done, then by occasion of the fame of Christ reaching Herod they relate what took place in the imprisonment and beheading of John. The cause for which he had been cast into prison he shows when he says, On account of Herodias his brother's wife. For John had said unto him, It is not lawful for thee to have her.

(ord.) Having mentioned this supposition of John's resurrection, because he had never yet spoken of his death, he now returns, and narrates how it came to pass.

We have frequently advised that all diligence must be applied to the reading of the Gospels, for in the narration of the different events one may arrive at a deeper understanding. There is indeed an order to the narration of all the works, but the underlying cause behind the effects of the narrated events is preestablished, as with Herod and John.John, as we frequently noted, preferred the form of the law, because the law foretold Christ and John proceeded from the law, announcing Christ from the law. Herod, on the other hand, was the prince of the people, and the prince of the people embraces the name and interests of his subjects. John accordingly advised Herod not to take to himself his brother's wife. There were and there are two peoples: one people of the circumcision and the other of the Gentiles. But the law admonished Israel not to ally itself with the works of the Gentiles and with infidelity. Infidelity is associated with the Gentiles, as if by a bond of conjugal love. Because of the truth of this stern admonition by John, he was confined in prison like the law.

Mystically, John represents the Law; for the Law preached Christ, and John came of the Law, preaching Christ out of the Law. Herod is the Prince of the people, and the Prince of the people bears the name and the cause of the whole body put under him. John then warned Herod that he should not take to him his brother's wife. For there are and there were two people, of the circumcision, and of the Gentiles; and these are brethren, children of the same parent of the human race, but the Law warned Israel that he should not take to him the works of the Gentiles and unbelief which was united to them as by the bond of conjugal love.

(vv. 3, 4.) For Herod had arrested John, bound him, and put him in prison because of Herodias, his brother Philip's wife. Because John had said to him, 'It is not lawful for you to have her.' The ancient history tells us that Philip, the son of Herod the Great (under whom the Lord fled to Egypt), the brother of this Herod under whom Christ suffered, had married Herodias, the daughter of King Aretas; but later, due to some disputes arising against his son-in-law, he took his daughter back and gave her in marriage to Herod, his enemy and the former husband of Herodias. However, who this Philip is, the evangelist Luke explains more fully: In the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was governor of Judea; and Herod was tetrarch of Galilee; and his brother Philip was tetrarch of the region of Ituraea and Trachonitis (Luke 3:1). Therefore, John the Baptist, who came in the spirit and power of Elijah, with the same authority that Elijah had rebuked Ahab and Jezebel (1 Kings 21), accused Herod and Herodias of having entered into an unlawful marriage and of not being allowed to marry his brother's wife while his brother was still alive. John preferred to risk his life before the king rather than be forgetful of God's commandments because of flattery.

The old history tells us, that Philip the son of Herod the greater, the brother of this Herod, had taken to wife Herodias daughter of Aretas, king of the Arabs; and that he, the father-in-law, having afterwards cause of quarrel with his son-in-law, took away his daughter, and to grieve her husband gave her in marriage to his enemy Herod. John the Baptist therefore, who came in the spirit and power of Elias, with the same authority that he had exerted over Ahab and Jezebel, rebuked Herod and Herodias, because that they had entered into unlawful wedlock; it being unlawful while the own brother yet lives to take his wife. He preferred to endanger himself with the King, than to be forgetful of the commandments of God in commending himself to him.

And this relation is not set before us as a principal matter, because the Evangelist's only object was to tell us concerning Christ, and nothing beyond, unless so far as it furthered this object. He says then, For Herod had seized John, and bound him.

David is persecuted; Elias put to flight; Jeremias stoned; Esaias cut asunder; Zacharias butchered between the altar and the temple, imparting to the hard stones lasting marks of his blood. That person himself, at the close of the law and the prophets, and called not a prophet, but a messenger, is, suffering an ignominious death, beheaded to reward a dancing-girl.

In what has gone before, Matthew has not given an account of John, as it was his intent to write only about Christ. Nor would he have mentioned it now if it did not relate to Christ. John had rebuked Herod for unlawfully taking the wife of his brother. For the law decreed that a man should take the wife of his brother only when that brother had died childless. But in this case Philip had not died childless, for the dancing girl was his child. Some say that Herod had seized both wife and tetrarchy from Philip while he was still living. Whether the former or the latter is correct, what was done was a transgression of the law.

For Herod had apprehended John. These things happened before; hence he does not follow the order, but incidentally he determines the death of John. But the question is, why the Evangelists determine incidentally about John, and Chrysostom raises this question. He resolves it by saying that they principally intended the deeds of Christ, and other things only insofar as they were related to Christ. Therefore here he incidentally determines the death of John. And first he determines the imprisonment; secondly, the death, at but on the birthday, etc. Regarding the first he does three things. First he sets forth the imprisonment; secondly, the cause; thirdly, the beheading. For Herod had apprehended John, and bound him, and put him in prison. He touches on the order, because first he seized him, bound him, and imprisoned him; so also was it with Christ. He touches on the cause when he says on account of Herodias, the wife of his brother. Herod and Philip were brothers. Philip had married the daughter of Aretas, king of the Arabs. Herod had enmity with that king of the Arabs, and also with his brother Philip, so that the king of the Arabs, in hatred of Philip, took back his daughter and gave her to Herod. Concerning this John, you should understand that he was a man of great virtue; hence it is said of him: he shall come in the power of Elijah. Likewise you should note that he is also called a martyr, because he died on account of his reproving for the faith, because it was for truth; and Christ is the truth.

(ord.) And perhaps he observed the Jewish Law, according to which John forbade him this adultery.

Ancient history tells us that Philip the son of Herod the Great (under whom the Lord fled into Egypt), the brother of that Herod under whom Christ suffered, took as his wife Herodias the daughter of King Phetrai. Later his father-in-law, after a rivalry between him and his son-in-law, took his daughter and, to the great chagrin of the first husband, Herod his enemy united with her in marriage. As to just who this Philip was, Luke the Evangelist notes clearly, "In the fifteenth year of the reign of Tiberias Caesar, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis."Therefore John the Baptist, who had come in the spirit and power of Elijah, with the same authority whereby the latter had rebuked Ahab and Jezebel, upbraided Herod and Herodias because they had entered into an unlawful marriage. He did so because it is not lawful to take the wife of one's own living brother. John preferred to incur the king's anger rather than, through fawning, be unmindful of God's commandments.

Then his narrative proceeds thus: "For Herod had laid hold on John, and bound him, and put him in prison, for Herodias' sake, his brother Philip's wife. For John said unto him, It is not lawful for thee to have her. And when he would have put him to death, he feared the people, because they counted him as a prophet."

And wherefore doth he not address his discourse at all to her, but to the man? Because it depended more on him.

But see how inoffensive he makes his accusation, as relating a history rather than bringing a charge.

John aroused Herod by his moral admonitions, not by any formal accusation. He wanted to correct, not to suppress. Herod, however, preferred to suppress rather than be reconciled. To those who are held captive, the freedom of the one innocent of wrongdoing becomes hateful. Virtue is undesirable to those who are immoral; holiness is abhorrent to those who are impious; chastity is an enemy to those who are impure; integrity is a hardship for those who are corrupt; frugality runs counter to those who are self-indulgent; mercy is intolerable to those who are cruel, as is loving-kindness to those who are pitiless and justice to those who are unjust. The Evangelist indicates this when he says, "John said to him, 'It is not lawful for you to have the wife of your brother Philip.' " This is where John runs into trouble. He who admonishes those who are evil gives offense. He who repudiates wrongdoers runs into trouble. John was saying what was proper of the law, what was proper of justice, what was proper of salvation and what was proper certainly not of hatred but of love. And look at the reward he received from the ungodly for his loving concern!

For he said to Herod: it is not lawful for you to have her. It should be known that Antipater, the father of Herod the king, was a foreigner, but he was a proselyte, hence his sons were Jews. But it was commanded in the law that while a brother was living, another should not have his brother's wife; therefore John, as a zealot for the law, said it is not lawful for you to have her.

(ord.) And desiring to kill him, he feared the people.

(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.

(Verse 5.) And wanting to kill him, he feared the people: for they held him as a prophet. Indeed, he feared the sedition of the people because of John, from whom he knew that many crowds had been baptized in the Jordan; but he was overcome by the love of his wife, because of whose ardor he had even neglected the commandments of God (Genesis 40).

He feared a disturbance among the people for John's sake, for he knew that multitudes had been baptized by him in Jordan; but he was overcome by love of his wife, which had already made him neglect the commands of. God.

"And though he wanted to put him to death, he feared the people." That person readily turns away from justice who, in matters at issue, fears not God but people. Such fear can restrain the power to sin but is unable to remove the will to sin. Hence, those whom it has restrained from crime, it makes all the more eager to return to crime. It is only the fear of God that can set minds straight, repel criminal actions, preserve innocence and give steadfast power. But let us focus on the passionate intensity of blessed John.

He postponed the murder because he feared the multitude, not because he feared God; yet the devil found the opportune moment for him.

And having a mind to put him to death, he feared the people. Sometimes it happens that when a man does not wish to avoid one sin, he falls into a greater. Hosea 4:2: murder, and theft, and adultery have overflowed, and blood has touched blood. Hence since he did not wish to avoid adultery, he incurred murder. And when he wished to, he feared the people. The commotion of the people is greatly to be feared; Sir 26:5: my heart feared three things: the slander of a city, and the gathering of a mob, and a false accusation. Likewise the fear of the Lord takes away an evil will; but the fear of man does not, although it causes delay. Therefore because he could not on account of the fear of the people, he delayed.

(non occ.) The Evangelist having related John's imprisonment, proceeds to his putting to death, saying, But on Herod's birthday, the daughter of Herodias danced in the midst.

On Herod's birthday—that is, amid the delights of corporeal things—the daughter of Herodias danced. With every enticing movement she made, she exuded sensual pleasure as though from the infidelity that arose through all the joys of Israel. The people gave themselves over to this. All were corrupted by an oath. Through sin and the pleasures of the world, the Israelites sold the gifts of eternal life. The girl requested of her mother—who herself had a knack for infidelity—that the head of John, symbolizing the glory of the law, be brought to her. For the law had exposed incestuous Israel with the authority of the divine commandments.

On the birthday, that is amidst the enjoyments of the things of the body, the daughter of Herodias danced; for pleasure, as it were springing from unbelief, was carried in its alluring course throughout the whole of Israel, and the nation bound itself thereto as by an oath, for for sin and worldly pleasures the Israelites sold the gifts of eternal life.

(Verse 6.) But on Herod's birthday, Herodias' daughter danced in the midst, and it pleased Herod. We have found no other to have observed their own birthday except Herod and Pharaoh, as their impiety was on equal terms, so too was their festivity.

We find no others keeping their birthday besides Herod and Pharaoh, that they who were alike in their wickedness might be alike in their festivities.

"But when Herod's birth-day was kept," saith he, "the daughter of Herodias danced before them, and pleased Herod." O diabolical revel! O satanic spectacle! O lawless dancing! and more lawless reward for the dancing. For a murder more impious than all murders was perpetrated, and he that was worthy to be crowned and publicly honored, was slain in the midst, and the trophy of the devils was set on the table.

And the means too of the victory were worthy of the deeds done. For, "The daughter of Herodias," it is said, "danced in the midst, and pleased Herod. Whereupon he swore with an oath to give her whatsoever she would ask. And she being before instructed of her mother, said, Give me here John Baptist's head in a charger."

Her reproach is twofold; first, that she danced, then that she pleased him, and so pleased him, as to obtain even murder for her reward.

Seest thou how savage he was? how senseless? how foolish? in putting himself under the obligation of an oath, while to her he gives full power over her request. But when he saw the evil actually ensuing, "he was sorry," it is said; and yet in the first instance he had put him in bonds. Wherefore then is he sorry? Such is the nature of virtue, even amongst the wicked admiration and praises are its due. But alas for her madness! When she too ought to admire, yea, to bow down to him, for trying to redress her wrong, she on the contrary even helps to arrange the plot, and lays a snare, and asks a diabolical favor.

But he was afraid "for the oath's sake," it is said, "and them that sat at meat with him." And how didst thou not fear that which is more grievous? Surely if thou wast afraid to have witnesses of thy perjury, much more oughtest thou to fear having so many witnesses of a murder so lawless.

But as I think many are ignorant of the grievance itself, whence the murder had its origin, I must declare this too, that ye may learn the wisdom of the lawgiver. What then was the ancient law, which Herod indeed trampled on, but John vindicated? The wife of him that died childless was to be given to his brother. For since death was an incurable ill, and all was contrived for life's sake; He makes a law that the living brother should marry her, and should call the child that is born by the name of the dead, so that his house should not utterly perish. For if the dead were not so much as to leave children, which is the greatest mitigation of death, the sorrow would be without remedy. Therefore you see, the lawgiver devised this refreshment for those who were by nature deprived of children, and commanded the issue to be reckoned as belonging to the other.

But when there was a child, this marriage was no longer permitted. "And wherefore?" one may say, "for if it was lawful for another, much more for the brother." By no means. For He will have men's consanguinity extended, and the sources multiplied of our interest in each other.

Why then, in the case also of death without offspring, did not another marry her? Because it would not so be accounted the child of the departed; but now his brother begetting it, the fiction became probable. And besides, any other man had no constraining call to build up the house of the dead, but this had incurred the claim by relationship.

Forasmuch then as Herod had married his brother's wife, when she had a child, therefore John blames him, and blames him with moderation, showing together with his boldness, his consideration also.

But mark thou, I pray thee, how the whole theatre was devilish. For first, it was made up of drunkenness and luxury, whence nothing healthful could come. Secondly, the spectators in it were depraved, and he that gave the banquet the worst transgressor of all. Thirdly, there was the irrational pleasure. Fourthly, the damsel, because of whom the marriage was illegal, who ought even to have hid herself, as though her mother were dishonored by her, comes making a show, and throwing into the shade all harlots, virgin as she was.

And the time again contributes no little to the reproof of this enormity. For when he ought to be thanking God, that on that day He had brought him to light, then he ventures upon those lawless acts. When one in chains ought to have been freed by him, then he adds slaughter to bonds.

Hearken, ye virgins, or rather ye wives also, as many as consent to such unseemliness at other person's weddings, leaping, and bounding, and disgracing our common nature. Hearken, ye men too, as many as follow after those banquets, full of expense and drunkenness, and fear ye the gulf of the evil one. For indeed so mightily did he seize upon that wretched person just then, that he sware even to give the half of his kingdom: this being Mark's statement, "He sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom."

Such was the value he set upon his royal power; so was he once for all made captive by his passion, as to give up his kingdom for a dance.

And why marvel at these things so happening then, since even now, after the coming in of so high a wisdom, for a dance' sake many of these effeminate young men give up their very souls, and that without constraint of any oath? For being made captive by the pleasure, they are led like sheep, wheresoever the wolf may drag them; which was then the case with that frenzied man, who was guilty of two extreme acts of madness; first, in making it depend on her that was so maddened, and intoxicated with her passion, and shrinking from nothing; next, in making the deed fast with the constraint of an oath.

But albeit he was so wicked, that base woman was more wicked than all of them, both the damsel and the tyrant. For she was the very first contriver of all the mischiefs, and the framer of the whole plot (she who most of all ought to have been thankful to the prophet); since it was in obedience to her that her daughter both disgraced herself, and danced, and sought the murder; and Herod was entrapped by her.

Seest thou how justly Christ said, "He that loveth father or mother more than me, is not worthy of me." For had she kept this law, she would not have transgressed so many laws, she would not have perpetrated this foul murder.

For what could be worse than this brutal fierceness? to ask a murder by way of a favor, a lawless murder, a murder in the midst of a banquet, a murder publicly, and without shame? Since she went not unto him privately to speak of these things, but publicly, and with her mask thrown off, barefaced, and having got the devil to plead with her, in this guise she saith whatever she saith. Yea, and he it was that caused her at all to get credit by her dancing, and to catch Herod at that moment. For where dancing is, there is the evil one. For neither did God give us feet for this end, but that we may walk orderly: not that we may behave ourselves unseemly, not that we may jump like camels (for even they too are disagreeable when dancing, much more women), but that we may join the choirs of angels.

For if the body is base, thus making itself unseemly, much more the soul. Like this is the dancing of the demons, like this, the jesting of such as are servants of the demons.

And mark too the very mode of asking. "Give me here John Baptist's head in a charger." Dost thou see her lost to all shame, become altogether the devil's? She mentions his very office, and not even so does she hide her face, but as if it were some viand she is speaking of, just so doth she ask for that sacred and blessed head to be brought in in a charger.

And she doth not so much as assign a cause, for neither had she one to mention, but she claims simply to be complimented by the calamities of others. And she said not, "Bring him in here, and slay him," for she could not have endured his bold language even when he was about to die. Yea, and she dreaded to hear his awful voice, even when enduring slaughter; for not on the very point of being beheaded would he have kept silence. Therefore she saith, "Give me here in a charger," for "I long to see that tongue silent:" her object being, not simply to be rid of his reproofs, but also to trample upon him, and deride him when fallen.

Yet God endured it, and neither discharged His thunderbolt from above to scorch her shameless countenance, nor commanded the earth to open, and receive that wicked revel; at once both crowning the righteous man more signally, and leaving much consolation to them that hereafter suffer anything unjustly.

Let us hearken therefore, as many as suffer ill, living in virtue, at the hands of wicked men. For then too God endured that even he in the wilderness, he in the leathern girdle, in the garment of hair, the prophet, the man greater than all prophets, who had no superior among those born of women, should actually be murdered, and that by an immodest damsel, and a corrupt harlot, and all in vindicating the laws of God. These things then let us consider, and bear all nobly, whatever we may suffer.

For then too this bloodthirsty and lawless woman, as far as she desired to take vengeance on him that had grieved her, so far did she prevail, and satiated all her anger, and God permitted it. And yet to her he had said nothing, nor had he accused her, but he found fault with the man only. But her conscience was a bitter accuser. Wherefore also she was led on in frenzy to greater evils, being grieved, and stung, and she disgraced all at once, herself, her daughter, her departed husband, her living paramour, and tried to surpass her former acts. For "if thou art vexed," saith she, "at his committing adultery, I make him a murderer also, and cause him to be the slayer of his reprover."

But see the evangelist, how he relates all without invidiousness, and as far as he can, absolutely makes out an excuse. Thus first in behalf of Herod he saith, "For the oath's sake, and them which sat with him at meat," and that "he was sorry;" then of the damsel, "Being before instructed of her mother," and that "she brought the head to her mother;" as though he had said, it was her command that she was fulfilling. Since not for the sufferers but for the wrongdoers do all righteous men grieve, since in fact these are they who properly speaking suffer ill.

Them let us also imitate, and not trample upon our neighbors' sins, but so far as is right, shadow them over. Let us take to ourselves a soul severe in goodness. For so the very evangelist, speaking of a harlot and a blood-stained woman, avoided harshness, as far as might be. For neither did he say, "by the blood-stained and accursed woman," but "being before instructed of her mother," using such names as have rather an innocent sound.

But thou dost even insult and revile thy neighbor, and couldest never endure to make mention of a brother that had grieved thee in such terms, as he hath done of the harlot, but with much brutal fierceness, and reproaches, calling him the wicked one, the malefactor, the crafty, the fool, and many other names more grievous than these. For so we make ourselves more and more like wild beasts, and talk of him as of a man of monstrous origin, vilifying, reviling, insulting. But not so the saints; they on the contrary mourn for such as sin, rather than curse them.

You have heard, brothers, that sensual pleasure may give birth to great cruelty. "And his head was brought on a platter."The house is converted into an arena, the table changes into a stall at the amphitheater, the birthday guests turn into spectators, the feast grows into a furor, the food ripens into carnage, the wine transforms into blood, the birthday changes into a funeral, sunrise evolves into sunset, the banquet is altered into a bloody killing, and musical instruments perform the tragedy of the ages. A creature enters the room, not a girl; a lynx, not a maiden, moves to the music. She has the mane of an animal, not hair, sprouting up from the crown of her head. She spreads out her limbs with twists and turns; she steadily grows in ferocity. She becomes cunning in cruelty, not in body. And this extraordinarily wild animal lets out a growl. She gnashes her teeth. She does not take up a sword but produces one. "Prompted by her mother," the Evangelist says, and taking an arrow from her mother's heart, this uncanny creature, with contempt for the prize of John's body, slithers through the hall to have his head cut off.

It should be known that it is customary not for rich only but for poor mothers also, to educate their daughters so chastely, that they are scarce so much as seen by strangers. But this unchaste woman had so brought up her daughter after the same manner, that she had taught her not chastity but dancing. Nor is Herod to be less blamed who forgot that his was a royal palace, but this woman made it a theatre; And it pleased Herod, so that he swore with an oath that he would give her whatsoever she should ask of him.

Behold, the wantonness! The princess dances, and the better she dances, the more evil it is. For it is shameful for a princess to be skilled at doing something unbefitting.

But on the birthday, etc. Here regarding the killing he does three things, because he could not on account of the fear of the people. First the antecedents are set forth; secondly, the killing; thirdly, the consequences. Regarding the first, three antecedents are set forth: the dancing; the promise; the request. He says therefore but on the birthday, etc. It was the custom among the ancients to celebrate their birthday, contrary to Eccl 7:2: better is the day of death than the day of birth. We do not read that any celebrated their birthday except this man and Pharaoh, king of Egypt. Hence on his birthday the daughter of Herodias, as she was called, danced in the midst, i.e., in the banquet hall, and in this he is made culpable, because in his revelry he forgot the royal court, in which such things should not have taken place, and it pleased Herod, contrary to Sir 9:4: do not be constant with a dancing girl.

Shortly before, Herod indicated that he wanted to kill John. He hesitated for fear of the people, because they considered him to be a prophet. But now, upon the request for John's death, since Herod was bound formally by the ritual of an oath, how is it that he suddenly becomes sorry? His former willingness is incompatible with his present unwillingness, and the annoyance he now feels is contrary to what he felt before. Previously there was an orderly sequence to what transpired, but now the situation has gotten out of hand. Sensual pleasure springing up from infidelity has seized the glory of the law. But the people, aware of the good things in the law, wink at the pleasurable circumstances not without misgivings as to their own peril. They know it is inappropriate for them to turn away from the glory of the commandments. Yet four factors cause them to give in to sin: an oath, fear of the leaders, the allurements of pleasure and a bad example.

(Lib. Syn. ii. 10.) In evil promises then break faith. That promise is impious which must be kept by crime; that oath is not to be observed by which we have unwittingly pledged ourselves to evil. It follows, And she being before instructed of her mother said, Give me here John Baptist's head in a charger.

(Verse 7.) So when he had promised with an oath to give her whatever she might ask from him. But she being forewarned by her mother. I do not excuse Herod, that unwillingly and against his will he committed murder because of the oath, who perhaps swore to do this in order to prepare the machinery for a future killing. Otherwise, if he had said that he did it because of an oath, if he had asked for the death of his father or mother, would he not have done it? Therefore, since he was going to reject it in himself, he ought to have despised it and the prophet.

I do not excuse Herod that he committed this murder against his will by reason of his oath, for perhaps he took the oath for the very purpose of bringing about the murder. But if he says that he did it for his oath's sake, had she asked the death of her mother, or her father, would he have granted it or not? What then he would have refused in his own person, he ought to have rejected in that of the Prophet.

And consider this additional foolishness of Herod's, that he promised to give whatever she asked. If she had asked for your own head, would you have given it to her?

And there follows whereupon he promised with an oath, etc. Behold the rash promise and the reckless oath. Sir 23:9: let not your mouth be accustomed to swearing, for in it there are many falls.

She (Pleasure), at the suggestion of her mother Unbelief, begged that there should be given her the head of John, that is, the glory of the Law; but the people knowing the good that was in the Law, yielded these terms to pleasure, not without sorrow for its own danger, conscious that it ought not to have given up so great glory of its teachers. But forced by its sins, as by the force of an oath, as well as overcome by the fear, and corrupted by the example of the neighbouring princes, it sorrowfully yields to the blandishments of pleasure.

(Verse 8.) 'Give me,' she says, 'here on a platter, the head of John the Baptist.' Herodias, fearing that Herod might someday come to his senses and become a friend to his brother Philip, and that their unlawful marriage would be dissolved, instructs her daughter to immediately request the head of John at the very banquet itself: a worthy reward for the dance, a worthy prize for the blood.

And the king was saddened. It is the custom of the Scriptures that the historian narrates the opinion of many, just as it was believed by all at that time. Just as Joseph was also called the father of Jesus by Mary herself, so now Herod is said to be saddened, because those reclining at the table thought so (Luke 2). For he was a deceiver of his own mind and a skilled murderer, showing sadness on his face when he had joy in his mind.

For Herodias, fearing that Herod might some time recover his senses, and be reconciled to his brother, and dissolve their unlawful union by a divorce, instructs her daughter to ask at once at the banquet the head of John, a reward of blood worthy of the deed of the dancing.

She says, "Give me here John Baptist's head." Why did she add the word "here"? She feared that Herod might later come to his senses and change his mind, so she urges him on by saying, "Give me it here and now."

And being instructed before by her mother, give me, she said, here in a dish the head of John the Baptist. Here the woman's request is set forth. Women are sometimes pious, and they have tender affections; hence when they are pious, they are exceedingly pious, but when they are cruel, they are exceedingly cruel; Sir 25:22: there is no head worse than the head of a serpent; and there is no anger above the anger of a woman. And ibid. it says: all malice is short compared to the malice of a woman. For a man would scarcely think what a wicked woman thinks. The mother therefore asked in order to satisfy her wrath. Likewise she feared lest Herod might sometime be converted by the words of John, and dismiss her.

(ord.) The fear of God amends us, the fear of man torments us, but alters not our will; it rather renders us more impatient to sin as it has held us back for a time from our indulgence.

It is customary in the Scriptures for the historian to narrate the opinion of many, as it was held by them at the time. Even as Joseph is called the father of Jesus by Mary herself, Herod now is said to be exceedingly sad because his guests thought that he was. An artful deceiver and a skilled assassin, he preferred to show a sad face when his mind registered joy.

(Verse 9, 10) However, because of the oath and because of those who were reclining at the table with him, he commanded it to be given. And he sent and beheaded John in prison. The wickedness excuses the oath, so that under the pretext of piety he might become impious. But what he added: 'And because of those who were reclining at the table with him,' he wants them all to be partakers of his wickedness, so that they might be carried away in a luxurious and impure banquet of bloody feasts.

Otherwise; It is the manner of Scripture to speak of events as they were commonly viewed at the time by all. So Joseph is called by Mary herself the father of Jesus; so here Herod is said to be sorry, because the guests believed that he was so. This dissembler of his own inclinations, this contriver of a murder displayed sorrow in his face, when he had joy in his mind. For his oath's sake, and them which sat with him at meat, he commanded it to be given. He excuses his crime by his oath, that his wickedness might be done under a pretence of piety. That he adds, and them that sat at meat with him, he would have them all sharers in his crime, that a bloody dish might be brought in in a luxurious feast.

He was sorry because of John's virtue, for even the enemy in war marvels at valor displayed by his adversary. But because of his oaths, he gives the inhuman gift. Let us learn from this that it is sometimes better to perjure oneself than to do something ungodly because of an oath.

And the king was struck sad on account of his oath. Here it is determined how he was killed. Chrysostom says: here an example is given that decency is honored even by the wicked, as is stated in Wis 5:1ff. Jerome says that now he was saddened, who before wished to kill him but feared the people. Why then does it say that he was saddened? He resolves it. It is the custom of men to recount what appears to men: just as they called Christ the son of Joseph, because they so supposed, as is stated in Luke 3. Hence he says struck sad, because so it appeared to men. There follows the execution. And first the command is set forth; secondly, the execution. On account of his oath, and on account of those who sat with him at table. In this he was foolish, because regarding a dishonorable matter, the oath is not to be feared, because in the very fact that I swear, I am perjured; Jer 4:2: you shall swear with judgment (namely, with discretion), in justice and in truth. Likewise, if he had sworn to do something in his own power, it should be understood as applying to honorable matters. Hence what he should not do to himself, neither should he command another; Zech 8:17: love not a lying oath. And on account of those who sat with him at table, so as to make them all participants in the murder, for they all pleaded for the girl. He commanded it to be given.

(Mor. iii. 7.) But not without most deep wonder do I consider, that he who in his mother's womb was filled with the spirit of prophecy, than whom there arose not a greater among them that are born of women, is cast into prison by wicked men, and is beheaded because of the dancing of a girl, and that a man of such severe life dies for the sport of shameful men. Are we to think that there was any thing in his life which this so shameful death should wipe away? God thus oppresses His people in the least things, because He sees how He may reward them in the highest things. And hence may be gathered what they will suffer whom He casts away, if He thus tortures those He loves.

So among the other gratifications of a debauched people the head of John is brought in in a dish, that is by the loss of the Law, the pleasures of the body, and worldly luxury is increased. It is carried by the damsel to her mother; thus depraved Israel offered up the glory of the Law to pleasure and unbelief.

(Antiq. xviii. 5 Machaerus.) Josephus relates, that John was sent bound to the castle of Mecheron, and there beheaded.

Otherwise; Even at this day we see that in the head of the Prophet John the Jews have lost Christ, who is the head of the Prophets.

Here is a less sin done for the sake of another greater; he would not extinguish his lustful desires, and therefore he betakes him to luxurious living; he would not put any restraint on his luxury, and thus he passes to the guilt of murder; for, He sent and beheaded John in prison, and his head was brought in a charger.

Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)

And he sent and beheaded John. Here the execution is set forth. Here is fulfilled what he had said: he must increase, but I must decrease, because Christ was extended on the cross, while John was beheaded. Likewise, the beheading of John was a sign that by the authority of the law they were destined to lose both Christ and the law.

(Verse 11.) And his head was brought on a platter and given to the girl, and she brought it to her mother. We read in Roman history that Flamininus, a Roman general, agreed to have a certain accused of a capital crime be beheaded at a banquet because he was lying next to a prostitute who claimed to have never seen a decapitated man before. He was expelled from the Senate by the censors because he mixed food with blood during the feast, and he preferred the death of a guilty man to the enjoyment of another person, so that lust and murder were mixed together. How wicked Herod and Herodias and the girl who danced demand the prophet's head as the price of blood, so that she may have power over the tongue that condemned unlawful marriages. This happened exactly as written; but we still see to this day, the Jews having lost Christ, who is the head of the prophets, in the person of John the Baptist.

And his disciples came and took his body and buried it. Josephus reports in a certain town of Arabia that John was beheaded. And what follows: His disciples came and took the body, both of him (John) and of the Savior, we can understand.

(Liv. xxxix. 43.) We read in Roman history, that Flaminius, a Roman general, sitting at supper with his mistress, on her saying that she had never seen a man beheaded, gave permission that a man under sentence for a capital crime should be brought in and beheaded during the entertainment. For this he was expelled the senate by the censors, because he had mingled feasting with blood, and had employed death, though of a criminal, for the amusement of another, causing murder and enjoyment to be joined together. How much more wicked Herod, and Herodias, and the damsel who danced; she asked as her bloody reward the head of a Prophet, that she might have in her power the tongue that reproved the unlawful nuptials.

Then the consequences of the beheading are set forth. And first the fulfillment of the promise is set forth; secondly, the burial. He says therefore and his head was brought in a dish. And in this Herod was blameworthy, because he exercised cruelty amid his pleasures: hence it is said that a certain governor loved a certain courtesan, and when she was in his lap, she said that she had never seen a man killed. And when he was at dinner, he had a man deserving of death brought forth, and had him beheaded before her: which the Romans learned, and he was banished from Rome. So this man too was sent into exile.

(Mor. xxix. 7.) And John is not sought out to suffer concerning the confession of Christ, but for the truth of righteousness. But because Christ is truth, he goes to death for Christ in going for truth. It follows, And his disciples came, and took up his body, and buried it.

Amid the other enjoyments of the profligate company, the head of John is brought on a platter. Thus the pleasures of the body and worldly extravagance reach the point where the girl carries the head to her mother. And so shameful Israel surrenders the glory of the law to the pleasure and infidelity of its Herodian household, who were formerly Gentiles. Now that the time of the law is over and buried with John, his disciples announce to the Lord the events that transpired, as they leave the law and come to the Gospels.

The times of the Law being expired, and buried with John, his disciples declare what is done to the Lord, coming, that is, to the Gospels from the Law.

Josephus relates that in a certain town of Arabia John's head had been cut off.As to the words that follow, "and his disciples came and took the body," we presume these people are the disciples of both John and the Savior.

By which we may understand both the disciples of John himself, and of the Saviour.

And the Prophet has lost among them both tongue and voice.

(Hom. xlix.) Observe how John's disciples are henceforth more attached to Jesus; they it is who told Him what was done concerning John; And they came and told Jesus. For leaving all they take refuge with Him, and so by degrees after their calamity, and the answer given by Christ, they are set right.

Ecclesiastical history relates that he was buried in Sebastia, a town of Palestine, which was formerly called Samaria.

The body of the Baptist was buried in Sebaste Caesarea. But his precious head was buried the first time in Emesa. "And they went and told Jesus." What did they tell Jesus? Not that John had died, for the account of John's death was given parenthetically. But rather, they told Jesus what Herod was saying about Him, that Jesus was John.

And his disciples came and took his body and buried it. Here the burial of John is treated, and it is counted among the works of mercy; and yet it seems that mercy does not pertain to the dead, because if it pertains to him, it seems that what the Lord says is not true: fear not those who kill the body. Why then is it counted among the works of mercy? It must be said that even if one does not serve the dead according to the effect which he now has, yet one serves him according to the affection which one now has toward the dead. Hence they took his body and buried it; it is said that near Sebaste, since it is nearby. Later, Julian the Apostate, seeing many coming to his relics, had him burned, except for the head. And coming, they told Jesus. Hence the disciples of John, who at first made accusations against Jesus, after John's death returned to Jesus and became familiar with him: so some in a time of tribulation are converted to Christ; Hosea 6:1: in their tribulation they will rise early to me.

(De Cons. Ev. ii. 45.) This the Evangelist relates to have been done immediately after the passion of John, therefore after this were those things done that were spoken of above, and moved Herod to say, This is John. For we must suppose those things to have been after his death which report carried to Herod, and which moved him to doubt who he could be concerning whom he heard such things; for himself had put John to death.

There is an activity of God displayed throughout creation, a wholesale activity let us say which men refuse to recognize. The miracles done by God incarnate, living as a man in Palestine, perform the very same things as this wholesale activity, but at a different speed and on a smaller scale. One of their chief purposes is that men, having seen a thing done by personal power on the small scale, may recognize, when they see the same thing done on the large scale, that the power behind it is also personal – is indeed the very same person who lived among us two thousand years ago. The miracles in fact are a retelling in small letters of the very same story which is written across the whole world in letters too large for some of us to see...

Every year God makes a little corn into much corn: the seed is sown and there is an increase, and men, according to the fashion of their age, say "It is Ceres, it is Adonis, it is the Corn-King," or else "It is the laws of Nature." The close-up, the translation, of this annual wonder is the feeding of the five thousand. Bread is not made there of nothing. Bread is not made of stones, as the Devil once suggested to Our Lord in vain. A little bread is made into much bread. The Son will do nothing but what He sees the Father do. There is, so to speak, a family style...

When He fed the thousands He multiplied fish as well as bread. Look in every bay and almost every river. This swarming, pulsating fecundity shows He is still at work. The ancients had a god called Genius – the god of animal and human fertility, the presiding spirit of gynecology, embryology, or the marriage bed – the "genial bed" as they called it after its god Genius. As the miracles of wine and bread and healing showed who Bacchus really was, who Ceres, who Apollo, and that all were one, so this miraculous multiplication of fish reveals the real Genius.

Dr Pittenger contrasts my view with that which makes miracles a sign of God's action and presence in creation. Yet in chapter 15 I say that the miracle at Cana manifests "the God of Israel who has through all these centuries given us wine" and that in the miraculous feedings God "does close and small... what He has always been doing in the seas, the lakes and the little brooks". Surely this is just what Dr Pittenger wanted me to say, and what Athanasius says (De Incarnatione xiv. 8, edited by F. L. Cross, 1939)?

(ap. Anselm.) The Saviour having heard the death of His Baptist, retired into the desert; as it follows, which when Jesus had heard, he departed thence by ship into a desert place.

Mystically; The Word of God, on the close of the Law, entered the ship, that is, the Church; and departed into the desert, that is, leaving to walk with Israel, He passes into breasts void of Divine knowledge. The multitude learning this, follows the Lord out of the city into the desert, going, that is, from the Synagogue to the Church. The Lord sees them, and has compassion upon them, and heals all sickness and infirmity, that is, He cleanses their obstructed minds, and unbelieving hearts for the understanding of the new preaching.

(Verse 13) And they came and told Jesus. When Jesus heard this, he withdrew from there in a boat to a deserted place by himself. They announced to the Savior the death of John the Baptist, and when he heard this, he withdrew to a deserted place. Not, as some think, out of fear of death, but sparing his enemies, lest they join one murder with another. Or deferring his own death to the day of his Passover, on which he was to be sacrificed as the Lamb (Exodus 12), and the doorposts of believers to be sprinkled with blood. Or perhaps He withdrew to give us an example of avoiding unnecessary danger, because not all have the same perseverance in enduring torments as they do in offering themselves to be tortured. For this reason, He also gives the command in another place: 'When they persecute you in this city, flee to another' (Mt. X, 23). The evangelist also elegantly does not say, 'He fled to a deserted place,' but 'He withdrew,' in order to avoid the persecutors rather than fearing them. Another interpretation: After the Jews and the king of the Jews cut off the head of the prophets and silenced the voice and speech of prophecy among them, Jesus moves to the desert, a place that the Church had not had before.

And when the crowds heard this, they followed him on foot from the cities. It is possible that, for another reason, upon hearing of the death of John, they withdrew to a deserted place to confirm the faith of the believer. Finally, the crowds followed him on foot, not on pack animals, not in various vehicles, but by their own physical effort, to show their fervor of the mind. If we were to explain the reasons behind each word, we would exceed the brevity of the stated task. However, it must be said in passing that after the Lord came into the desert, many crowds followed him. For before he came into the solitude of the nations, he was worshiped by only one people.

They announced the death of the Baptist to the Savior. When Jesus heard this, he withdrew to a lonely place apart, but not, as some people think, for fear of death. He withdrew to spare his enemies from compounding one murder with another or to defer his death to the day of Passover on which a lamb is ritually offered up and doorposts are sprinkled with the blood of the faithful. Or else he withdrew in order to give us an example of avoiding the foolhardiness of those who betrayed him, because not everyone perseveres amid torments with the same constancy they had when they offered themselves to be tortured. For this reason in another place he gave this admonition: "When they persecute you in this city, flee to another. It was also fitting that the Evangelist did not say "he fled to a lonely place" but "he withdrew," so that he avoided his persecutors rather than feared them.

He did not retire into the desert through fear of death, as some suppose, but in mercy to His enemies, that they might not add murder to murder; putting off His death till the day of His passion; on which day the lamb is to be slain as the sacrament, and the posts of them that believe to be sprinkled with the blood. Or, He retired to leave us an example to shun that rashness which leads men to surrender themselves voluntarily, because not all persevere with like constancy under torture with the which they offered themselves to it. For this reason He says in another place, When they shall persecute you in one city, flee ye to another. Whence the Evangelist says not 'fled,' but elegantly, departed thence, (or, 'withdrew,') showing that He shunned rather than feared persecution. Or for another reason He might have withdrawn into a desert place on hearing of John's death, namely, to prove the faith of the believers.

They followed on foot, not riding, or in carriages, but with the toil of their own legs, to show the ardour of their mind.

It is to be observed moreover, that when the Lord came into the desert, great crowds followed Him; for before He went into the wilderness of the Gentiles, He was worshipped by only one people. They leave their cities, that is, their former conversation, and various dogmas. That Jesus went out, shows that the multitudes had the will to go, but not the strength to attain, therefore the Saviour departs out of His place and goes to meet them.

See Him on every occasion "departing," both when John was delivered up, and when he was slain, and when the Jews heard that He was making more disciples. For it is His will ordinarily to conduct things after the manner of a man, the time not yet calling Him to reveal His Godhead plainly. Wherefore also He bade His disciples "tell no man that He is the Christ;" for His will was that this should be better known after His resurrection. Wherefore upon those of the Jews that were for a time obstinate in their unbelief He was not very severe, but even disposed to be indulgent to them.

And on retiring, He departs not into a city, but into a wilderness, and in a vessel, so that no man should follow.

But do thou mark, I pray thee, how the disciples of John had now come to be more attached to Jesus. For it was they that told Him of the event; for indeed they have left all, and take refuge henceforth in Him. Thus, besides their calamity, His provision before made in that answer did no small good.

But wherefore did He not retire before they brought Him the tidings, when yet He knew the fact before they reported it? To signify all means the reality of His economy. For not by His appearance only, but by His actions He would have this confirmed, because He knew the devil's craft, and that he would leave nothing undone to destroy this doctrine.

He then for this end retires; but the multitudes not even so withdraw themselves from Him, but they follow, riveted to Him, and not even John's tragical end alarmed them. So great a thing is earnest desire, so great a thing is love; in such wise doth it overcome and dispel all dangers.

Therefore they straightway also received their reward. For "Jesus," it is said, "went forth, and saw a great multitude, and was moved with compassion toward them, and He healed their sick."

For great as their assiduity was, yet nevertheless His doings exceeded what any diligence could earn. Wherefore He sets forth also His motive for so healing them, His mercy, intense mercy: and He healeth all.

And He requires not faith here. For both by coming to Him, and by leaving their cities, and by diligently seeking Him, and by abiding with Him even when hunger was pressing, they display their own faith.

Otherwise; The beheading of John marks the increase of that fame which Christ has among the people, as the exaltation of the Lord upon the cross marks the progress of the faith; whence John had said, He must increase, but I must decrease. (John 3:30.)

Jesus departed on account of Herod's bloodthirstiness, teaching us also not to cast ourselves openly into danger. He also departed so that He would not seem to have been incarnate only in appearance. For if Herod had seized Jesus, he would have attempted to kill Him, and if Jesus had snatched Himself from such danger because it was not yet time for His death, then He would have seemed to be only an apparition. He departed "to a desert place apart" so that He might perform the miracle with the loaves.

The multitude show their faith by running to Jesus even as He is departing, for which they receive healing as the reward of faith. Their following on foot and without any provisions are also signs of faith.

And when Jesus had heard this, he retired from thence by boat into a desert place apart. Above, the opinion of Herod about Christ was set forth, and on its occasion the narrative about John was introduced; now it is shown that the opinion of Herod was false. He had said two things: that Christ was John whom he had killed, and that John, having risen, was working mighty deeds. He says therefore that when Jesus had heard, he retired from thence by boat, etc. Why did he retire? Jerome assigns four reasons. The first, to spare his enemies, lest from murder they rush into murder; Hosea 4:2: blood has touched blood. Likewise, to defer his passion; hence he himself says in John 7:6: my time has not yet come. Likewise, to give us an example not to thrust ourselves into sufferings: for it is not virtue to thrust oneself into sufferings, but presumption. Hence above 10:33: when they shall persecute you in one city, flee into another. Likewise, to show with what devotion the crowds heard the word of God, because even in danger they followed him; Deut 13:3: the Lord your God tries you, that it may appear whether you love him. Likewise it should be noted that he sets down four things which should draw the crowd back from following Christ. The first is that he retired by boat; likewise, that it was to a desert place; likewise, that there were no groves there, because it was a desert; likewise, not near a road, to which men willingly turn aside; but he retired apart. This he did so that the devotion of the crowd might be more commended. Likewise Chrysostom says that he retired to approve man; therefore he did not wish to retire until the death of John was reported. There follows and the multitudes having heard of it, followed him on foot out of the cities; where the devotion of the crowds and of the poor people is touched upon, who followed the Lord out of devotion. Hosea 6:1: in their tribulation they will rise early to me.