Matthew 17
Commentary from 24 fathers
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψε τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς.
и҆ преѡбрази́сѧ пред̾ ни́ми: и҆ просвѣти́сѧ лицѐ є҆гѡ̀ ꙗ҆́кѡ со́лнце, ри̑зы же є҆гѡ̀ бы́ша бѣлы̑ ꙗ҆́кѡ свѣ́тъ.
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.
On the Resurrection of the Flesh
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.
Commentary on Matthew 12.37
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.
Catena Aurea by Aquinas
2–3Having 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.
Homily on the Gospel of Matthew 56
[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).
St. Jerome, Commentary on Daniel, CHAPTER SEVEN
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.
Commentary on Matthew 3.17.2
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Sermon 78.2
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.
Catena Aurea by Aquinas
(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.
Catena Aurea by Aquinas
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.
Commentary on Matthew
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.
Miracles, from God in the Dock
And, behold, there appeared unto them Moses and Elias talking with him.
καὶ ἰδοὺ ὤφθησαν αὐτοῖς Μωσῆς καὶ Ἠλίας μετ᾿ αὐτοῦ συλλαλοῦντες.
И҆ сѐ, ꙗ҆ви́стасѧ и҆̀мъ мѡѷсе́й и҆ и҆лїа̀, съ ни́мъ глагѡ́люща.
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.
A Treatise on the Soul
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.
Against Praxeas
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.
Catena Aurea by Aquinas
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.
Catena Aurea by Aquinas
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.
Commentary on Matthew 3.17.3
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Commentary on Matthew
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.
Commentary on Matthew
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
ἀποκριθεὶς δὲ ὁ Πέτρος εἶπε τῷ Ἰησοῦ· Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσωμεν ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωσεῖ μίαν καὶ μίαν Ἠλίᾳ.
Ѿвѣща́въ же пе́тръ речѐ (ко) і҆и҃сови: гдⷭ҇и, добро̀ є҆́сть на́мъ здѣ̀ бы́ти: а҆́ще хо́щеши, сотвори́мъ здѣ̀ трѝ сѣ̑ни, тебѣ̀ є҆ди́нꙋ, и҆ мѡѷсе́ови є҆ди́нꙋ, и҆ є҆ди́нꙋ и҆лїѝ.
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.
On Fasting
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.
Homily on the Gospel of Matthew 56
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.
Commentary on Matthew 3.17.4
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Fragment 200
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.
Sermon 38.5
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.
Catena Aurea by Aquinas
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.)
Catena Aurea by Aquinas
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."
Commentary on Matthew
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.
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.
Commentary on Matthew
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.
ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτεινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· αὐτοῦ ἀκούετε·
Є҆ще́ (же) є҆мꙋ̀ глаго́лющꙋ, сѐ, ѡ҆́блакъ свѣ́телъ ѡ҆сѣнѝ и҆̀хъ: и҆ сѐ, гла́съ и҆з̾ ѡ҆́блака гл҃ѧ: се́й є҆́сть сн҃ъ мо́й возлю́бленный, ѡ҆ не́мже бл҃говоли́хъ: тогѡ̀ послꙋ́шайте.
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.
Against Praxeas
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.
Commentary on Matthew 12.42
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.
Catena Aurea by Aquinas
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.
Catena Aurea by Aquinas
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.
Fragment 85
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.
Homily on the Gospel of Matthew 56
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.
Commentary on Matthew 3.17.5
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Sermon 38.7
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.
Catena Aurea by Aquinas
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."
Commentary on Matthew
(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.
Catena Aurea by Aquinas
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.
Commentary on Matthew
And when the disciples heard it, they fell on their face, and were sore afraid.
καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσον ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα.
И҆ слы́шавше ᲂу҆чн҃цы̀ падо́ша ни́цы и҆ ᲂу҆боѧ́шасѧ ѕѣлѡ̀.
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.
Against Praxeas
"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.
Homily on the Gospel of Matthew 56
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Fragment 199
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.
Catena Aurea by Aquinas
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).
Commentary on Matthew
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.
Commentary on Matthew
And Jesus came and touched them, and said, Arise, and be not afraid.
καὶ προσελθὼν ὁ Ἰησοῦς ἥψατο αὐτῶν καὶ εἶπεν· ἐγέρθητε καὶ μὴ φοβεῖσθε.
И҆ пристꙋ́пль і҆и҃съ прикоснꙋ́сѧ и҆́хъ и҆ речѐ: воста́ните и҆ не бо́йтесѧ.
7–8"And Jesus came and touched them, and said, Arise, and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only."
But that the fear abiding so long might not drive out their recollection, presently He puts an end to their alarm, and is seen Himself alone, and commands them to tell no man this, until He is risen from the dead.
Homily on the Gospel of Matthew 56
For three possible reasons they were petrified with fear: either because they knew they had sinned or because the bright cloud covered them or because they had heard the voice of God the Father speaking. Human weakness is not strong enough to bear the sight of such great glory but trembles with its whole heart and body and falls to earth.… “And Jesus came up and touched them.” Because they were lying down and could not rise, he mercifully came up and touched them so that through his touch he might put to flight their fear and strengthen their weakened limbs. “And he said to them, ‘Rise, and don’t be afraid.’ ” Those whom he had healed with his hand, he heals with his command, “Have no fear.” First fear is expelled so that afterwards doctrine may be imparted.
Commentary on Matthew 3.17.6-7
(Verse 7) And Jesus came and touched them. Because they were lying down and unable to rise, he kindly approached and touched them, so that fear would flee with the touch and their weakened limbs would be strengthened.
And he said to them: Rise up, and do not be afraid. He who healed with his hand, heals with his command. Do not be afraid. First, fear is expelled, so that later, knowledge may be given.
Commentary on Matthew
And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; And Jesus drew near, and touched them. But He further added His word to His hand, And said unto them, Arise, fear not. He first banishes their fear, that He may after impart teaching.
Catena Aurea by Aquinas
And Jesus came and touched them, and said, Arise, and be not afraid. Lest the fear grip them for a long time and obliterate the memory of what they had seen, the Lord rouses them and reassures them.
Commentary on Matthew
Then Christ's strengthening is presented. And he strengthens them by deed and by word: by deed, against fear and against falling; against fear, by his presence, because Jesus came. Psalm 22:4: I will fear no evils, for you are with me. And above at 14:27: it is I, be not afraid. Likewise he strengthens by touch, because he gives power to the faint, Isaiah 40:29, and in Daniel it is read: his hand touched me and raised me up; hence it says and he touched them. Likewise he strengthens against falling; hence, and he said to them: arise. Ephesians 5:14: arise, you that sleep, and arise from the dead, and Christ shall enlighten you. Likewise against fear: fear not. That fear was faintheartedness, and those who rise from sin put aside fear, because perfect love casts out fear, 1 John 4:18.
Commentary on Matthew
And when they had lifted up their eyes, they saw no man, save Jesus only.
ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ τὸν Ἰησοῦν μόνον.
Возве́дше же ѻ҆́чи своѝ, никого́же ви́дѣша, то́кмѡ і҆и҃са є҆ди́наго.
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.
Commentary on Matthew 12.43
(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.
Commentary on Matthew
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.
Catena Aurea by Aquinas
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.
Commentary on Matthew
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.
Commentary on Matthew
And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
καὶ καταβαινόντων αὐτῶν ἀπὸ τοῦ ὄρους ἐνετείλατο αὐτοῖς ὁ Ἰησοῦς λέγων· μηδενὶ εἴπητε τὸ ὅραμα ἕως οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεκρῶν ἀναστῇ.
И҆ сходѧ́щымъ и҆̀мъ съ горы̀, заповѣ́да и҆̀мъ і҆и҃съ, гл҃ѧ: никомꙋ́же повѣ́дите видѣ́нїѧ, до́ндеже сн҃ъ чл҃вѣ́ческїй и҆з̾ ме́ртвыхъ воскрⷭ҇нетъ.
He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.
Catena Aurea by Aquinas
For "as they came down from the mount, He charged them to tell the vision to no man, until He were risen from the dead." For the greater the things spoken of Him, the harder to be received by the generality at that time; and the offense also from the cross was the more increased thereby.
Therefore He bids them hold their peace; and not merely so, but He again reminds them of the passion, and all but tells them also the cause, for which indeed He requires them to keep silence. For He did not, you see, command them never to tell any man, but "until He were risen from the dead." And saying nothing of the painful part, He expresses the good only.
What then? Would they not afterwards be offended? By no means. For the point required was the time before the crucifixion. Since afterwards they both had the spirit vouchsafed them, and the voice that proceeded from the miracles pleading with them, and whatsoever they said was thenceforth easy to be received, the course of events proclaiming His might more clearly than a trumpet, and no offense of that sort interrupting what they were about.
Homily on the Gospel of Matthew 56
The preview of the future kingdom and the glory of his triumph had been shown on the mountain. So he does not want this to be told to the people in case it should be deemed incredible because of its greatness and also so that after such great glory the event of the cross that follows should not cause untaught minds to stumble.
Commentary on Matthew 3.17.9
(Verse 9) And as they were coming down the mountain, Jesus commanded them, saying: Tell no one the vision, until the Son of Man rises from the dead. The anticipation of the coming kingdom, and the glory of the triumphant one, had been shown on the mountain. Therefore, He does not want this to be preached to the people, lest it be regarded as unbelievable for the greatness of the matter, and lest the cross, following such glory, would become a stumbling block to simple minds.
Commentary on Matthew
And as they came down from the mount, Jesus charged them, saying, Tell no man this vision, until the Son of Man shall rise from the dead. He will not be preached among the people, lest the marvel of the thing should seem incredible, and lest the cross following after so great glory should cause offence.
Catena Aurea by Aquinas
Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.
Catena Aurea by Aquinas
And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of Man be risen again from the dead. Out of humility He orders them to tell no one, and also, so that those who might hear such things would not later be scandalized when they saw Him crucified. For they would think that He was a deceiver who had conjured up God-like visions. But you, O reader, learn that after six days, that is, after the six days in which the world was created, comes the vision of God. For if you do not transcend the world and are not raised up on the mountain top, you will not see glorious things: neither Jesus' face, which is His divinity, nor His clothing, which is His flesh. May you then also see Moses and Elijah conversing with Jesus. For the law, the prophets, and Jesus speak harmoniously as one. But also, when you find someone brilliantly interpreting the meaning of Scripture, know that this man is beholding the brilliant face of Jesus; and if that man is rendering the words of Scripture clear and bright, know that he is beholding the white clothing of Jesus. For the words are the clothing of the thoughts. But do not say, as did Peter, "It is good for us to be here." For one must always be advancing and not standing still on the same level of virtue and vision, but moving on to another place.
Commentary on Matthew
Then the command to defer the revelation of this vision is presented; hence he says and as they came down from the mountain, Jesus commanded them, saying: tell the vision to no man. But what is the reason? It is threefold. The first is that, as Jerome says, it was to be that Christ would suffer and that the Jews would be scandalized; 1 Corinthians 1:23: unto the Jews indeed a stumbling block. Therefore if they had heard this, they would have been more scandalized, and they would have considered it to have been nothing. Hence they would have been slower to believe in the resurrection. Remigius explains it thus: because if he had announced it, he would never have fulfilled what he desired, and thus he would have been frustrated of his desire; because it says in Luke 22:15: with desire I have desired to eat this Pasch with you. Hilary explains it thus: because it was not fitting for spiritual glory to be announced except by spiritual men; but they were not yet spiritual; John 7:39: the Spirit was not yet given to them.
Commentary on Matthew
And his disciples asked him, saying, Why then say the scribes that Elias must first come?
Καὶ ἐπηρώτησαν αὐτὸν οἱ μαθηταὶ αὐτοῦ λέγοντες· τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι Ἠλίαν δεῖ ἐλθεῖν πρῶτον;
[Заⷱ҇ 71] И҆ вопроси́ша є҆го̀ ᲂу҆чн҃цы̀ є҆гѡ̀, глаго́люще: что̀ ᲂу҆̀бо кни́жницы глаго́лютъ, ꙗ҆́кѡ и҆лїѝ подоба́етъ прїитѝ пре́жде;
10–13Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad amongst the ignorant people; as about Christ also.
Wherefore the Samaritan woman also said, "Messiah cometh; when He is come, He will tell us all things:" and they themselves asked John, "Art thou Elias, or the Prophet?" For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them.
For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, "The grace of God, that bringeth salvation, hath appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly." Behold the one, hear how he declares the other also; for having said these things, he added, "Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ." And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, "If this man is the Christ, Elias ought to have come beforehand." Therefore the disciples too speak as follows, "How then say the Scribes, Elias must first come?"
Therefore also the Pharisees sent unto John, and asked him, "Art thou Elias?" making no mention anywhere of the former advent.
What then is the solution, which Christ alleged? "Elias indeed cometh then, before my second advent; and now too is Elias come;" so calling John.
In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, "Elias truly cometh, and shall restore all things." All what things? Such as the Prophet Malachi spake of; for "I will send you," saith He, "Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth."
Seest thou the accuracy of prophetical language? how, because Christ called John, Elias, by reasoning of their community of office, lest thou shouldest suppose this to be the meaning of the prophet too in this place, He added His country also, saying, "the Tishbite;" whereas John was not a Tishbite. And herewith He sets down another sign also, saying, "Lest I come and utterly smite the earth," signifying His second and dreadful advent. For in the first He came not to smite the earth. For, "I came not," saith He, "to judge the world, but to save the world."
To show therefore that the Tishbite comes before that other advent, which hath the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He is come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, saith, "And he shall restore all things;" that is, shall correct the unbelief of the Jews that are then in being.
Hence the extreme accuracy of his expression; in that he said not, "He will restore the heart of the son to the father," but "of the father to the son." For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind.
And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning.
And whence did the disciples know this? He had already told them, "He is Elias, which was for to come;" but here, that he hath come; and again, that "Elias cometh and will restore all things." But be not thou troubled, nor imagine that His statement wavers, though at one time He said, "he will come," at another, "he hath come." For all these things are true. Since when He saith, "Elias indeed cometh, and will restore all things," He means Elias himself, and the conversion of the Jews which is then to take place; but when He saith, "Which was for to come," He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, "rulers of Sodom," and "sons of Ethiopians;" because of their ways. For as the other shall be forerunner of the second advent, so was this of the first.
And not for this only doth He call him Elias everywhere, but to signify His perfect agreement with the Old Testament, and that this advent too is according to prophecy.
Wherefore also He adds again, "He came, and they knew him not, but have done unto him all things whatsoever they listed." What means, "all things whatsoever they listed?" They cast him into prison, they used him despitefully, they slew him, they brought his head in a charger.
"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by pointing out that John's sufferings at their hands, whatever they are, are undeserved; and by His throwing into the shade what would annoy them, by means of two signs, the one on the mountain, the other just about to take place.
Homily on the Gospel of Matthew 57
Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does asking about Elijah’s arrival have to do with what was written above? The Pharisees’ tradition, following the prophet Malachi of the twelve minor prophets, is that Elijah comes before the end. He turns the hearts of the fathers to their children and the hearts of children to their fathers and restores everything to its ancient state. So the disciples think that the transfiguration of glory is the one that they have seen on the mountain and say, “If you now have come in glory, why does your precursor not appear?” especially since they had seen Elijah disappear. But when they say, “The scribes say that Elijah must first come,” by the word first they are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures. firstthey are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures.
Commentary on Matthew 3.17.10
(Verse 10.) And the disciples asked him, saying, Why then do the scribes say that Elijah must come first? Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does it matter to inquire about the coming of Elijah, which is written above? The tradition of the Pharisees is, according to the prophet Malachi (who is the last of the twelve), that Elijah will come before the coming of the Savior and restore the hearts of the fathers to the children, and the hearts of the children to the fathers, and restore everything to its former state (Malachi 4). Therefore, the disciples think that this transformation of glory, which they see on the mountain, is the one they have seen, and they say: If you have already come in glory, why does your precursor not appear, especially since they saw Elijah depart? However, when they add: The scribes say that Elijah must come first; by saying 'first,' they show that unless Elijah comes, the coming of the Savior according to the Scriptures is not fulfilled.
Commentary on Matthew
It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, And his disciples asked him, saying, How then say the Scribes that Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again.
Catena Aurea by Aquinas
And His disciples asked Him, saying, Why then say the scribes that Elijah must first come? The scribes were deceiving the people, saying that Jesus was not the Christ, for if He were, Elijah would first have come. But they did not know that there are two comings of Christ, the Forerunner of the first being John, and of the second, Elijah. Christ then explains this to the disciples.
Commentary on Matthew
And the disciples asked him, etc. In this part he satisfies the question of the disciples. And first the question is presented; secondly, the response, at but he answering, etc.; thirdly, the effect, at then the disciples understood, etc. The apostles, seeing him transformed, believed that from that moment he would begin to reign. For they had understood that Elijah was to come first, Malachi 4:5. And because they had seen him, they believed that he had already come, and that his kingdom was drawing near, as is found in Malachi 4:1: for behold the day shall come, etc. And ibid., 4:5: I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, etc. But they did not know this from Scripture, because they were simple men, but they knew it from the sayings of the Scribes. Hence they say why then do the Scribes say that Elijah must come first? The Scribes, who knew from the law, said this, but they perverted Scripture. For there is a twofold coming of Christ, namely, of glory: and concerning this coming it is understood that Elijah will precede him; but there is another coming in the flesh: hence they, perverting it, interpreted it of this one.
Commentary on Matthew
And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
ὁ δὲ Ἰησοῦς ἀποκριθεὶς εἶπεν αὐτοῖς· Ἠλίας μὲν ἔρχεται πρῶτον καὶ ἀποκαταστήσει πάντα·
І҆и҃съ же ѿвѣща́въ речѐ и҆̀мъ: и҆лїа̀ ᲂу҆́бѡ прїи́детъ пре́жде и҆ ᲂу҆стро́итъ всѧ̑:
11–12(Verse 11, 12.) But he answered and said unto them, Elias indeed cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.
And they did not recognize him; but they did to him whatever they wanted: That is, they despised him, and beheaded him.
Commentary on Matthew
11–12He then who at the Saviour's second coming should come in the truth of His body, come now in John in power and spirit. It follows, And they knew him not, but did unto him whatsoever they would, that is, despised and beheaded him.
Catena Aurea by Aquinas
Therefore there will be a forerunner of his second coming about the time of the consummation. Also this time he is to restore all to true knowledge, restoring everyone who obeys him. The scribes deceived the people when they said that Elijah comes before the advent of the Christ. And this word was reported also among the ignorant crowd; that is what the disciples now ask. How then does he resolve it?
Fragment 94
(Quaest. Ev. i. 21.) Or; He shall restore all things, that is those whom the persecution of Antichrist shall have overthrown; as He Himself should restore by His death those whom He ought.
Catena Aurea by Aquinas
And Jesus answered and said unto them, Elijah truly shall first come, and restore all things. By saying, "Elijah truly shall come," Christ shows that he has not yet come, but that he will appear as the forerunner of the second coming; and when he appears, he will restore all teachable Jews to faith in Christ, as if restoring them to their paternal inheritance which they had lost.
Commentary on Matthew
The Lord satisfies this doubt. And first he touches upon the future coming; secondly, the past. Hence he says but he answering said to them: Elijah indeed shall come. Hence he speaks of a twofold Elijah, namely, of Elijah in his own person who is to come: and he shall come to announce the way of justice, and shall restore all things, and shall turn the hearts of men to Christ, and shall convert the Jews to the faith of the patriarchs who had faith in Christ, because, as is found in Romans 11:25, blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved. Augustine explains shall restore all things differently: because when the Antichrist comes, all will be seduced; but when the Antichrist is dead, all will be restored to the faith through the preaching of Elijah. Origen says: he shall restore, because if someone owes what he has not paid, he must restore it. But everyone is a debtor of death; and because Elijah has not yet died, when he comes, he shall restore all things, and pay the debt of death.
Commentary on Matthew
But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
λέγω δὲ ὑμῖν ὅτι Ἠλίας ἤδη ἦλθε, καὶ οὐκ ἐπέγνωσαν αὐτόν, ἀλλ᾿ ἐποίησαν ἐν αὐτῷ ὅσα ἠθέλησαν· οὕτω καὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει πάσχειν ὑπ᾿ αὐτῶν.
гл҃ю же ва́мъ, ꙗ҆́кѡ и҆лїа̀ ᲂу҆жѐ прїи́де, и҆ не позна́ша є҆гѡ̀, но сотвори́ша ѡ҆ не́мъ, є҆ли̑ка восхотѣ́ша: та́кѡ и҆ сн҃ъ чл҃вѣ́ческїй и҆́мать пострада́ти ѿ ни́хъ.
I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; " and again, in another passage, "And if ye will receive it, this is Elias, which was for to come.
A Treatise on the Soul
12–13That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.
Catena Aurea by Aquinas
The disciples who went up with Jesus remembered the traditions of the scribes concerning Elijah, that before the advent of Christ, Elijah would come and prepare for him the souls of those who would receive him. But the vision on the mountain, in which Elijah appeared, did not seem to be harmonized with what had been said, since Elijah seemed to them to have come with him rather than before him. So they say this thinking that the scribes were wrong. To this the Savior replies, not denying what was handed down about Elijah but saying that there was another coming of Elijah before that of Christ unknown to the scribes. In [this coming] “they did not know him but did to him whatever they pleased,” as though they too were accomplices in his imprisonment by Herod and execution by him. Then he says that he too will suffer what they did to Elijah. The disciples asked these questions as though about Elijah and the Savior replied. But hearing the Savior’s words, “Elijah has already come,” and what followed, they took it as a reference to John the Baptist.
Commentary on Matthew 13.1
As he announced the Lord's coming, so he was also to foreshew His passion by the example of his own suffering and wrong? whence it follows, So also shall the Son of Man suffer of them.
Catena Aurea by Aquinas
But when the statement of our Redeemer from another reading is brought to mind, a very complex question arises for us from the words of this reading. For in another place, when asked by his disciples about the coming of Elijah, the Lord replied: "Elijah has already come, and they did not recognize him, but did to him whatever they wished. And if you wish to know, John himself is Elijah." But when John was asked, he says: "I am not Elijah." What is this, dearest brothers, that what Truth affirms, the prophet of Truth denies? For "He is" and "I am not" are very different from each other. How then is he a prophet of Truth if he does not agree with the words of that same Truth? But if the truth itself is carefully examined, what sounded contradictory between them is found not to be contradictory. For the angel says to Zechariah concerning John: "He will go before him in the spirit and power of Elijah." He is said to be coming in the spirit and power of Elijah because just as Elijah will precede the second coming of the Lord, so John preceded the first. Just as the former will be the precursor of the Judge, so the latter was made the precursor of the Redeemer. John therefore was Elijah in spirit; he was not Elijah in person.
Forty Gospel Homilies, Homily 7
But I say unto you, That Elijah is come already, and they knew him not, but have done unto him whatsoever they desired. Likewise shall also the Son of Man suffer at their hands. But when Christ says, "Elijah is come already," He is speaking of John the Forerunner; for the Jews "did unto him whatsoever they desired" when they slew him; they slew him when they permitted Herod to slay John, though they could have prevented it.
Commentary on Matthew
Then is added concerning the other Elijah: but I say to you that Elijah has already come. Who is he? John the Baptist, not that he is the same in person, as is found in John 1:21, when it was asked of him, are you Elijah? He answered: no. But in spirit and power: because just as Elijah will be the precursor of the second coming, so John was of the first coming. Likewise, just as Elijah opposed Jezebel, so John opposed Herodias; and just as Elijah was a dweller of the desert, so was John. Hence it is said of him in Luke 1:7: he shall go before him in the spirit and power of Elijah. In spirit: not because the spirit of Elijah passes into John, as some have held, but he will have the same power. And they knew him not, i.e., they did not approve of him, as is found below at 21:25, where the Lord asked whether the baptism of John is from heaven or from earth, because, if they had said from heaven, they would have had to believe. But they did to him whatever they wished, because they treated him badly, not according to what justice required, but they imprisoned him. A similar case is found concerning Jeremiah in Sirach 49:9: for they treated him badly, who from his mother's womb was consecrated a prophet. So also shall the Son of man suffer from them. John was the precursor of Christ with regard to his birth, because just as John was born of an old and barren woman above nature, so Christ was born of a virgin above nature. Likewise in preaching, because he began to preach, do penance, and so did Christ. Likewise with regard to baptism; therefore it was required that he should be a precursor with regard to his passion, because just as he was killed on account of justice, so also was Christ. Hence so also shall the Son of man suffer from them. But from which them? It seems not from the same ones as John, because John suffered from Herod, and Christ from the Scribes. But it can be said that from the same, because John suffered from Herod with the Jews consenting, but Christ from the Scribes with Herod consenting. Hence he was in those parts, and was presented to him; Psalm 2:2: the kings of the earth stood up, and the princes met together against the Lord and against his Christ. Or so shall he suffer from them, such that the word them makes a simple reference, because all are in one generation, from whom John and Christ suffered.
Commentary on Matthew
Then the disciples understood that he spake unto them of John the Baptist.
τότε συνῆκαν οἱ μαθηταὶ ὅτι περὶ Ἰωάννου τοῦ βαπτιστοῦ εἶπεν αὐτοῖς.
Тогда̀ разꙋмѣ́ша ᲂу҆чн҃цы̀, ꙗ҆́кѡ ѡ҆ і҆ѡа́ннѣ крⷭ҇ти́тели речѐ и҆̀мъ.
(Verse 13) And so the Son of Man will suffer at their hands. Then the disciples understood that he was speaking to them about John the Baptist. Now, as Herod and Herodias are said to have killed John, how can they also say that they crucified Jesus, when we read that he was killed by the scribes and Pharisees? The answer is that both the Pharisees were in agreement with the death of John, and Herod willingly participated in the killing of the Lord. He sent him, mocked and despised, to Pilate to be crucified.
Commentary on Matthew
It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.
Catena Aurea by Aquinas
From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.
Catena Aurea by Aquinas
Then the disciples understood that He spake unto them of John the Baptist. Then the disciples became keener in perception and understood that He was calling John Elijah, as John was the Forerunner of the first coming, just as Elijah would be the forerunner of the second coming.
Commentary on Matthew
Then the effect of this response is presented: then the disciples understood that he had spoken to them of John the Baptist. Then: when the Lord had spoken to them. The declaration of your words gives light and gives understanding to little ones, Psalm 118:130.
Commentary on Matthew
And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
Καὶ ἐλθόντων αὐτῶν πρὸς τὸν ὄχλον προσῆλθεν αὐτῷ ἄνθρωπος γονυπετῶν αὐτὸν καὶ λέγων·
[Заⷱ҇ 72] И҆ прише́дшымъ и҆̀мъ къ наро́дꙋ, пристꙋпѝ къ немꙋ̀ человѣ́къ, кла́нѧѧсѧ є҆мꙋ̀
14–15Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. In this that is added, For ofttimes he falls into the fire, and oft into the water,
Catena Aurea by Aquinas
14–18"And when they were come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him unto Thy disciples, and they could not cure him."
This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, "All things are possible to him that believeth;" from the saying of the man himself that approached, "Help Thou mine unbelief:" from Christ's commanding the devil to "enter no more into him;" and from the man's saying again to Christ, "If Thou canst." "Yet if his unbelief was the cause," it may be said, "that the devil went not out, why doth He blame the disciples?" Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle.
And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose.
Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, "I brought him to Thy disciples, and they could not cure him."
But He, acquitting them of the charges before the people, imputes the greater part to him. For, "O faithless and perverse generation," these are His words, "how long shall I be with you?" not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.
But when He said, "How long shall I be with you," He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous.
He stopped not however at the accusations; but what saith He? "Bring him hither to me." And Himself moreover asks him, "how long time he is thus;" both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil.
And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle.
And because he had said, "Of a child," and, "If thou canst help me," Christ saith, "To him that believeth, all things are possible," again giving the complaint a turn against him. And whereas when the leper said, "If Thou wilt, Thou canst make me clean," bearing witness to His authority Christ commending him, and confirming His words, said, "I will, be thou clean;" in this man's case, upon his uttering a speech in no way worthy of His power,-"If Thou canst, help me,"-see how He corrects it, as not rightly spoken. For what saith He? "If thou canst believe, all things are possible to him that believeth." What He saith is like this: "Such abundance of power is with me, that I can even make others work these miracles. So that if thou believe as one ought, even thou thyself art able," saith He, "to heal both this one, and many others." And having thus said, He set free the possessed of the devil.
But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for "it cast him both into the fire," so it is said, "and into the water." And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.
And if he call him "a lunatic," trouble not thyself at all, for it is the father of the possessed who speaks the word. How then saith the evangelist also, "He healed many that were lunatic?" Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, both attacks them that are seized, and lets them go, according to the courses of the moon; not as though that were the worker of it;-away with the thought;-but himself craftily doing this to bring a reproach on nature. And an erroneous opinion hath gotten ground among the simple, and by this name do they call such evil spirits, being deceived; for this is by no means true.
Homily on the Gospel of Matthew 57
14–15(Vers. 14, 15.) Lord, have mercy on my son, for he is a lunatic and suffers greatly: for he often falls into fire and frequently into water. And I brought him to your disciples, but they could not heal him. This is why the devil, observing the course of the moon, seizes upon men and strives to defame the Creator through His creatures, as we have said above. But it seems to me, according to the spiritual interpretation, that the lunatic is one who is constantly changing to vice in the moments of the hours, not persisting in what he has begun, but growing and diminishing: and now he is carried to the fire, by which the hearts of adulterers are inflamed (Hosea VII): now to the waters, which cannot quench charity. But when he says, 'I brought him to your disciples, and they could not heal him,' he secretly accuses the apostles, since the inability to heal sometimes refers not to the weakness of those who are healing, but to the faith of those who are being healed, as the Lord says, 'Let it be done to you according to your faith' (Mark 5:34, and 10:52).
Commentary on Matthew
14–15And when they were come to the multitude, there came to Him a certain man, kneeling down to Him, and saying, Lord, have mercy on my son: for he is lunatic, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. That this man is exceedingly faithless is clear from the words which Christ spoke in reply to him, "O faithless generation," and from the fact that the man himself blamed the disciples. The moon was not the cause, but rather, the demon would take note when the moon was full, and then would set upon his victim, so that men would blaspheme the created works of God as maleficent. You, then, O reader, understand that it is a foolish man that changes as the moon, as it is written (Sirach 27:11), at times waxing great in virtue, at other times waning and vanishing altogether. Then the foolish man becomes deranged and falls down into the fire of anger and lust, and into water, that is, the waves of the many cares of life, in which Leviathan the devil dwells, he who reigns over the waters. For are not the cares of the rich like waves that follow each other in quick succession?
Commentary on Matthew
And when he had come: here he foretells the tranquility of glory, which is assailed by the oppression of demons and the disturbance of men. And first he foretells the cessation of the first through the healing of the lunatic; secondly, the second. And concerning the first, first the healing of the lunatic is presented; secondly, he foretells the passion, at and when they conversed together in Galilee, etc.; thirdly, concerning the payment of the tribute, at and when they had come to Capharnaum, etc. Concerning the first, first he heals; he satisfies the question, at Jesus said to them, etc. Concerning the first he does two things. First, the petition of the father is presented; secondly, the satisfaction, at bring him here to me. Concerning the first he does three things: first, the time is presented; secondly, the indication of the sick man; thirdly, the petition. The time is presented when he says and when he had come to the multitude. Peter, attracted by the sweetness of glory, would always want to be on the mountain; but Christ, out of the charity which he had for the crowds, because charity seeks not its own, willed to descend from the mountain, so that the crowds might have access to him. Hence when he had come, there came to him a man falling down on his knees before him. If he had not descended, that man would not have come to him. And he approached humbly, because he fell on his knees, because God hears the prayer of the humble, Psalm 101:18. By this man the human race can be signified. Philippians 2:10: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth, etc.
Commentary on Matthew
Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
Κύριε, ἐλέησόν μου τὸν υἱόν, ὅτι σεληνιάζεται καὶ κακῶς πάσχει· πολλάκις γὰρ πίπτει εἰς τὸ πῦρ καὶ πολλάκις εἰς τὸ ὕδωρ.
и҆ глаго́лѧ: гдⷭ҇и, поми́лꙋй сы́на моего̀, ꙗ҆́кѡ на нѡ́вы мцⷭ҇ы бѣснꙋ́етсѧ и҆ ѕлѣ̀ стра́ждетъ: мно́жицею бо па́даетъ во ѻ҆́гнь и҆ мно́жицею въ во́дꙋ:
If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.
Commentary on Matthew 13.4
(Quaest. Ev. i. 22.) Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.
Catena Aurea by Aquinas
The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn; or again into the waters of pleasures or lusts, which yet have not strength to quench love. (Hos. 7:4, 6.)
Catena Aurea by Aquinas
Then the petition is presented. He does not ask, but sets forth the infirmity: for it suffices to set forth one's misery to one who is merciful. First he sets forth the infirmity; secondly, the symptoms; thirdly, that he found no remedy. He says therefore Lord, have mercy on my son, for he is a lunatic. It should be noted that many ask on their own behalf, as above concerning the woman having the flow of blood; sometimes someone asks on behalf of another, as here; sometimes he heals someone who has not been asked, as in a spiritual infirmity, as is found concerning the publican in Luke 18:12 ff.; sometimes at the request of another someone is healed, as is found in James 5:16: pray one for another, that you may be saved; sometimes without prayer, as in the conversion of Paul, Acts 9:4 ff. But what does it mean that he is said to be a lunatic? A lunatic properly is one who is deranged according to the state of the moon. But it seems that this one was not a lunatic but a demoniac, because below it says that the demon went out of him. It can be said that this is not the word of the evangelist but of the father, who was deceived and believed him to be a lunatic. Or because above at 4:24 it says that he healed lunatics, and these were demoniacs. Some say, as do certain physicians, that they were not deranged by a demon but from a bad complexion or disposition of the body, and this because as the moon waxes, all moisture increases. Thus, since the brain is exceedingly moist, when the moon suffers a defect, the brain itself also suffers a defect, and so those who are deficient suffer when the moon is deficient. But this is against the faith, because Scripture expressly says they are demoniacs; and this is evident because they speak from a spirit, for many who are ignorant suffer thus and yet speak of the Scriptures. Therefore it must be said that malign spirits intend to ensnare men in many ways, and they wish to bring them into disrepute; therefore certain demons induce infirmities and vexations according as they see the influence of the stars to be favorable for this, in order to lead men into error, so that they may believe that only from the influence of the stars does it befall them that they suffer badly. And is much afflicted. Here the symptoms are presented. In every infirmity there are diverse stages; for some have a more severe fever, others a milder one; so also this one was greatly burdened. For he often falls into the fire, and often into the water: therefore he was in great danger. Hence it should be noted that the Lord does not withdraw his hand in dangers. Hence he would already have been dead, unless God had extended his hand, as is read of Job 2:6: although Satan greatly tormented him, yet the Lord commanded him not to lay his hand on his life. By this man the unstable reason is signified, of whom it is said in Sirach 27:12: the fool changes as the moon. And he falls sometimes into fire, namely of anger; Deuteronomy 32:22: a fire is kindled in my wrath, and shall burn even to the lowest hell. Often into water, namely of cupidity. You are poured out as water; do not grow, Genesis 49:4.
Commentary on Matthew
And I brought him to thy disciples, and they could not cure him.
καὶ προσήνεγκα αὐτὸν τοῖς μαθηταῖς σου, καὶ οὐκ ἠδυνήθησαν αὐτὸν θεραπεῦσαι.
и҆ приведо́хъ є҆го̀ ко ᲂу҆чн҃кѡ́мъ твои̑мъ, и҆ не возмого́ша є҆го̀ и҆сцѣли́ти.
(Verse 16.) But Jesus replied, saying: O unbelieving and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me. Not because he was overcome by weariness, and gentle and meek, who did not open his mouth like a lamb before the shearer (Isaiah 53), nor did he burst forth in words of fury; but because, in the likeness of a physician, if he sees a sick person behaving contrary to his instructions, he may say: How long shall I come to your house, until I lose the skill of my craft, you commanding one thing and doing another? But he is not angry with the man, but with the fault; and through one man he accuses the Jews of unfaithfulness, so that he immediately says: Bring him here to me.
Commentary on Matthew
In saying, And I brought him to thy disciples, and they could not heal him, he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed,
Catena Aurea by Aquinas
16–18And I brought him to Thy disciples, and they could not cure him. Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? How long shall I endure you? Bring him hither to Me. And Jesus rebuked him; and the demon departed out of him; and the child was cured from that very hour. Do you see how the man has shifted the blame for his own lack of faith upon the disciples, saying that they were too weak to heal? The Lord, therefore, is shaming him for accusing the disciples, saying, "O faithless generation," that is, "It is not so much the fault of the weakness of the disciples as it is of your lack of faith, which, being great, has prevailed over the equal measure of their strength." He rebukes not only this man, but everyone who lacks faith, even the bystanders. By saying, "How long shall I be with you?" Christ shows that He longs for the Passion upon the Cross and His departure from them. For He is saying, "How long shall I live among scoffers and unbelievers?" "And Jesus rebuked him" - whom? He who was lunatic. From this it appears that he, too, lacked faith and his lack of faith had given occasion for the demon to enter him.
Commentary on Matthew
I brought him to your disciples, and they could not cure him. Here the malice of this man is touched upon, because he wished to accuse the disciples; hence Sirach 11:33: he who sets a stain on the elect.
Commentary on Matthew
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι μεθ᾿ ὑμῶν; ἕως πότε ἀνέξομαι ὑμῶν; φέρετέ μοι αὐτὸν ὧδε.
Ѿвѣща́въ же і҆и҃съ речѐ: ѽ, ро́де невѣ́рный и҆ развраще́нный, доко́лѣ бꙋ́дꙋ съ ва́ми; доко́лѣ терплю̀ ва́мъ; приведи́те мѝ є҆го̀ сѣ́мѡ.
When the Savior says, “O faithless and perverse generation,” he shows that wickedness has entered us through perversity, that it is contrary to nature and makes us perverse. And I think that he was irked at the whole human race on earth for its wickedness. So he said, “How long am I to bear with you?”
Commentary on Matthew 13.7
Or; Because the disciples could not heal him as being weak in faith, He said to them, O faithless generation, adding perverse, to show that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, How long shall I be with you?
Catena Aurea by Aquinas
(Verse 17) And Jesus rebuked him, and the demon came out of him, and the boy was healed from that hour. It was not the boy who suffered, but rather the demon who ought to be rebuked. Whether he rebuked the boy, and the demon came out of him: because he had been oppressed by the demon due to his own sins.
Commentary on Matthew
Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say, How long shall I frequent your chamber? How long throw away the exercise of my skill, while I prescribe one thing, and you do another? That it is the sin, and not the man with whom He is angry, and that in the person of this one man He convicts the Jews of unbelief, is clear from what He adds, Bring him to me.
Catena Aurea by Aquinas
It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews' stubbornness, whence He says, How long shall I suffer you? because I have now a long while endured your iniquities, and ye are unworthy of My presence.
Catena Aurea by Aquinas
Hence the Lord rebukes them: Jesus answering said: O unbelieving and perverse generation. Hence the response is presented, and he does two things. First he rebukes the vice; secondly, he bestows the benefit. He says therefore Jesus answering, etc. This man wished to defame the disciples before the crowds, and also Jesus, as though he did not have such power, and many consented to this; therefore Christ inveighs against the whole people and charges them with unbelief, saying O unbelieving generation, because this was not due to the inability of the disciples, but to their unbelief. Likewise concerning perversity, and perverse, because they imputed their own fault to the apostles; Deuteronomy 32:5: a wicked and perverse generation: is this the return you make to the Lord, O foolish and senseless people? How long shall I be with you? And Christ proposes two things. First, their impenitence; secondly, the divine patience, because there is no fitting fellowship between the just and the unjust; Sirach 13:21: as the wolf is to the lamb, so is the sinner to the just; 2 Corinthians 6:15: what agreement has Christ with Belial? Hence he means to say: you enjoy my company, and yet you do not cease to detract from me and my disciples. And, as Jerome says, the Lord does not say this as one who is angry, but he speaks after the manner of a physician who comes to a sick man who will not follow his prescriptions, and who says: how long shall I attend to you, who will not follow my prescriptions? Therefore he gives an example to prelates, that although men oppose them, they should still confer benefits, just as he himself healed the son of this man, who was detracting from him and his disciples. Hence he says bring him here to me. And first the manner of healing is presented; secondly, the effect. First the agent is presented, namely Christ; hence he says: bring him to me. Men sin in many ways. Some from ignorance, some from weakness, some from malice. He who sins from ignorance can be instructed by a man; he who sins from weakness, namely the one who sins through incontinence, who grieves over his sin and is led astray by passions, such a one cannot be healed by just anyone, but it is necessary that he be brought to Jesus, who heals all our infirmities.
Commentary on Matthew
And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς, καὶ ἐξῆλθεν ἀπ᾿ αὐτοῦ τὸ δαιμόνιον καὶ ἐθεραπεύθη ὁ παῖς ἀπὸ τῆς ὥρας ἐκείνης.
И҆ запретѝ є҆мꙋ̀ і҆и҃съ, и҆ и҆зы́де и҆з̾ негѡ̀ бѣ́съ: и҆ и҆сцѣлѣ̀ ѻ҆́трокъ ѿ часа̀ тогѡ̀.
Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.
Catena Aurea by Aquinas
Note that it was not the suffering victim but the demon who had to be directly rebuked. It may be that he indirectly rebuked the boy and the demon went out of him because it was owing to his sins that the demon had oppressed him.
Commentary on Matthew 3.17.18
(Verse 18) And they said, why could we not cast him out? Jesus said to them: Because of your unbelief. Amen I say to you. This is what he says in another place: Whatever you ask in my name, believing, you will receive (John 15:2). Therefore, whenever we do not receive, it is not due to the impossibility of the one granting, but the fault of those praying.
Commentary on Matthew
He rebuked him, that is, not the sufferer, but the dæmons.
Or, His reproof was to the child, because for his sins he had been seized on by the dæmons.
Catena Aurea by Aquinas
In which deed He left an example to preachers to attack sins, but to assist men.
Catena Aurea by Aquinas
And this is the way, because he rebuked him, because through his sin this had befallen him; Proverbs 6:2: you are ensnared with the words of your mouth, and caught with your own words. Or he rebuked him, namely the demon. Then follows the effect: and the devil went out of him, and the child was cured from that hour, for he spoke, and they were made, Psalm 148:5.
Commentary on Matthew
Then came the disciples to Jesus apart, and said, Why could not we cast him out?
Τότε προσελθόντες οἱ μαθηταὶ τῷ Ἰησοῦ κατ᾿ ἰδίαν εἶπον· διατί ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό;
Тогда̀ пристꙋ́пльше ᲂу҆чн҃цы̀ ко і҆и҃сꙋ на є҆ди́нѣ, рѣ́ша: почто̀ мы̀ не возмого́хомъ и҆згна́ти є҆го̀;
Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.
Catena Aurea by Aquinas
The disciples are surprised that they could not throw out the demon. All power, not only of besting demons but even of raising the dead, had been given them. Furthermore, because the law was soon to be transcended, Jesus says, “O faithless and perverse generation, how long am I to be with you?” He does not seem to be saying this to those whom he had set apart. Those who did not have faith were going to lose the very law that they had. If they had had this faith within them, they would have been like the grain of mustard seed. By the power of the Word they would have thrown out this burden of sins and the heavy mass of their unbelief. They would have transferred it, like a mountain into the sea, to the activity of the pagans and secular people.
19–20"Then came His disciples unto Him apart, and asked Him, why they could not themselves cast out the devil." To me they seem to be in anxiety and fear, lest haply they had lost the grace, with which they had been entrusted. For they received power against unclean spirits. Wherefore also they ask, coming to Him apart; not out of shame (for if the fact had gone abroad, and they were convicted, it were superfluous after that to be ashamed of confessing it in words); but it was a secret and great matter they were about to ask Him of. What then saith Christ? "Because of your unbelief," saith He; "for if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove, and it shall remove; and nothing shall be impossible unto you." Now if you say, "Where did they remove a mountain?" I would make this answer, that they did far greater things, having raised up innumerable dead. For it is not at all the same thing, to remove a mountain, and to remove death from a body. And certain saints after them, far inferior to them, are said actually to have removed mountains, when necessity called for it. Whereby we see that these also would have done the same, need calling on them. But if there was then no need for it, do not thou find fault. And besides, He Himself said not, "ye shall surely remove it," but "ye shall be able to do even this." And if they did it not, it was not because they were unable (how could this be, when they had power to do the greater things?), but because they would not, there being no need.
And it is likely that this too may have been done, and not have been written; for we know that not all the miracles they wrought were written. Then however they were in a state by comparison very imperfect. What then? Had they not at that time so much as this faith? They had not, for neither were they always the same men, since even Peter is now pronounced blessed, now reproved; and the rest also are mocked by Him for folly, when they understood not His saying concerning the leaven. And so it was, that then also the disciples were weak, for they were but imperfectly minded before the cross.
But by faith here He means that which related to the miracles, and mentions a mustard seed, to declare its unspeakable power. For though in bulk the mustard seed seem to be small, yet in power it is the strongest of all things. To indicate therefore that even the least degree of genuine faith can do great things, He mentioned the mustard seed; neither by any means did He stop at this only, but added even mountains, and went on beyond that. "For nothing," saith He, "shall be impossible to you."
But do thou herein also marvel at their self-denial, and the might of the Spirit; their self-denial in not hiding their fault, and the might of the Spirit in so leading on by degrees them who had not so much as a grain of mustard seed, that rivers and fountains of faith sprang up within them.
Homily on the Gospel of Matthew 57
(Verse 19.) If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence, and it shall remove: and nothing shall be impossible to you. Some people think that faith compared to a grain of mustard seed is small, because the kingdom of heaven is compared to a grain of mustard seed; when the apostle says: And if I shall have all faith, so that I could remove mountains (I Cor. XV, 2). Therefore, great is the faith that is compared to a grain of mustard seed. The translation of the mountain does not signify the one that we see with our physical eyes, but rather the one who has been transferred by the Lord from the lunatic. For when he says, 'You will say to this mountain, "Move from here to there," and it will move,' it is understood to refer to the devil. From this, those are shown to be foolish who argue that the apostles and all believers, did not even have a little faith, because none of them moved mountains. For the movement of a mountain from one place to another is not beneficial in itself, and seeking the vain display of miracles; but this mountain must be moved for the benefit of all, which is said by the prophet to corrupt all the earth (Zech. IV).
Commentary on Matthew
In this chapter the Lord urged us to pray when he said, “Because of your little faith you could not cast out this demon.” For urging us to prayer he thus concluded, “This kind does not go out except by prayer and fasting.” If a man prays so that he may throw out someone else’s demon, how much more so that he may cast out his own avarice? How much more so that he may cast out his own drunkenness? How much more so that he may cast out his own dissipation? How much more so that he may cast out his own impurity? How great are the sins in human beings! If they persevere in them, they do not allow them to enter the kingdom of heaven!
Sermon 80.3
19–21Then came the disciples to Jesus apart, and said, Why could not we cast him out? And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. But this kind goeth not out but by prayer and fasting. The apostles were afraid that they had lost the grace against demons that had been given to them; this is why they asked Jesus in private and with great anxiety. But the Lord reproves them for being imperfect in faith, saying, "Because of your unbelief." For if you had fervent, ardent faith, you would accomplish great things even though they appeared to be small. The location of the mountains which the apostles moved is nowhere recorded, yet it is likely that they did move them, but the event was not written down; for not everything was written down. Or, by another interpretation, they did not move a mountain because the occasion did not present itself, but they did even greater things than that. Note how the Lord said, "Ye shall say unto this mountain, Remove hence," in other words, the mountain shall move when you say the word. But the apostles did not say the word as there was neither occasion nor necessity, and so they did not move mountains. But if indeed they had spoken, they would have moved. "This kind" of demon is cast out by prayer and fasting. For they themselves who are demonized must fast, as well as those who would heal them; then comes the prayer, preceded by fasting, not drunkenness. Understand, then, that even perfect faith is as the grain of mustard seed, considered worthless on account of the foolishness of the preaching. Yet if it should find good soil, it grows into a tree in which the winged creatures of heaven, that is, soaring thoughts, may alight. Whoever, then, has perfect faith can say to this mountain, that is, to the demon, "Remove hence." For Christ was also referring to the demon that had gone out.
Commentary on Matthew
Then came the disciples to Jesus secretly, etc. Above, the Lord healed the lunatic; here he satisfies the question of the disciples. And first the question is presented; secondly, the response, at Jesus said to them, etc. Now in order for you to understand the question, you should know that above at 10:8 the Lord had given them power to cast out demons, hence they were in doubt whether they had lost the grace given them on account of some fault. Therefore they came to Jesus, etc. But why secretly? Not from shame, but because they were about to hear something great, and secrets ought not to be told to everyone; above at 13:11: to you it is given to know the mysteries of the kingdom of heaven, but to them it is not given.
Commentary on Matthew
And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς· διὰ τὴν ἀπιστίαν ὑμῶν. ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, μετάβηθι ἐντεῦθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
І҆и҃съ же речѐ и҆̀мъ: за невѣ́рствїе ва́ше: а҆ми́нь бо гл҃ю ва́мъ: а҆́ще и҆́мате вѣ́рꙋ ꙗ҆́кѡ зе́рно горꙋ́шно, рече́те горѣ̀ се́й: прейдѝ ѿсю́дꙋ та́мѡ, и҆ пре́йдетъ: и҆ ничто́же невозмо́жно бꙋ́детъ ва́мъ:
The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness, then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—“Move from here to another place.” It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, “If I have all faith, so as to remove mountains.” For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.Let us examine also this statement: “This kind is not cast out except through prayer and fasting.” If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to adjure nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him.
Commentary on Matthew 13.7
Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shows as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic's faith is yet so great, and Christ is so strong to heal him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort.
Catena Aurea by Aquinas
The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, then faith had become stagnant.
Catena Aurea by Aquinas
(Verse 20.) However, this kind does not go out, except by prayer and fasting. While he teaches how the most wicked demon can be expelled, he instructs everyone for life.
Commentary on Matthew
This is what the Lord says in another place, Whatsoever ye shall ask in my name believing, ye shall receive. (John 16:23.) Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask. Mat. 21:22.)
Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, If I shall have such faith that I could remove mountains. (1 Cor. 13:2.) The faith therefore which is compared to a grain of mustard-seed is a great faith.
Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth,
Catena Aurea by Aquinas
(ubi sup.) Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place.
Catena Aurea by Aquinas
(Mor. pref. c. 2.) The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.
Catena Aurea by Aquinas
For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.
Catena Aurea by Aquinas
(interlin.) So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable.
Catena Aurea by Aquinas
Jesus said to them. Here he responds. And first he satisfies them; secondly, he proposes a general teaching, at but this kind is not cast out but by prayer and fasting. Concerning the first, first he responds to the question, and secondly he makes the response clear, at for, amen I say to you, etc. They had asked why could we not cast him out? The Lord responds: because of your unbelief. Here it should be considered that before they received the Holy Spirit in such fullness, with which they were all filled with the Holy Spirit, Acts 2:4, they suffered certain weaknesses; hence the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe. Nor is this surprising, because while the Lord was on the mountain, those who had been foremost in faith, namely Peter, James, and John, were absent. For weakness of faith is the cause of not working miracles, because the working of miracles is from omnipotence, for faith relies on omnipotence; hence where there is weakness of faith, there is a deficiency of miracles. Hence it is found above at 13:58 that in his own country Christ did not work many miracles because of their unbelief. Sometimes miracles occur on account of the demand of the one asking, as above at 15:22 ff. in the case of the Canaanite woman; sometimes to manifest the holiness of some saint; and this is found in 4 Kings 13:20 f., where it is said that when bands of Syrians had come into the land of Israel, they cast a dead body next to Elisha, and it revived, not because the dead man had merited it, but to manifest the holiness of Elisha. For, amen I say to you, if you shall have faith as a grain of mustard seed, etc. Here he clarifies his response. And a certain conditional is presented, whose antecedent is if you shall have faith, etc., and whose consequent is you shall say to this mountain: remove from here, and it shall remove. Some say that faith compared to a grain of mustard seed is a small faith, as if to say: if you have some faith, you shall say, etc. But Jerome disproves this, because the Apostle says: if I should have all faith, so that I could remove mountains. Hence perfect faith is required for moving mountains. By what he says as a grain of mustard seed, a threefold perfection of faith is signified. For we find in a grain: fervor, fruitfulness, and smallness. A grain before it is crushed seems to have no fervor; when it is crushed, it begins to be hot. So a faithful man, before he is tested, seems despicable; but when he is ground down, then his holiness appears. 1 Peter 1:7: for a little while now, if need be, you are made sorrowful, that the trial of your faith, much more precious than gold which is tried by fire, may be found. Likewise we find fruitfulness in a grain, as above in chapter 13, that although it is small, it grows into a great crop, so that the birds of the air dwell in it. Hebrews 2, where the works of faith are narrated, and it follows: the saints by faith conquered kingdoms, etc. Likewise we find smallness, and by this can be signified the humility of faith. For a person is recognized as humble in faith when he acquiesces to the words of God; 1 Timothy 6:3: if anyone does not acquiesce to the words of God, he is proud. So, conversely, he who acquiesces to the words is humble. He means therefore to say: if you shall have faith, and if faith that is fervent, unfailing, fruitful in works, if small and humble, you shall say to this mountain: remove, and it shall remove. Here is a question which unbelievers raise. It is not found that the apostles ever did this. Chrysostom responds: even if it is not found concerning the apostles, it is nevertheless found concerning apostolic men. For it is read in the book of dialogues of blessed Gregory that when a certain man wished to build a church and had no place to build, he commanded the mountain to give way to him, and it gave way. Or perhaps they did this, but it was not written. Or it can be said that if they did not do it, it was not due to impossibility, but because the occasion did not present itself. Hence miracles were performed sometimes out of necessity, sometimes for utility; and because it was not necessary, they did not do it. Or the mountain stands for the devil. Remove from here, i.e., from this body, and it shall remove. Or, according to Augustine, it is understood of the spirit of pride. And nothing shall be impossible to you. And what is this? Will they then be omnipotent? No, because he alone is truly omnipotent who can do all things by his own power; but they do not act by their own power, but as a king commands in one way and a servant in another, because the king commands in his own name and the servant in the name of the king.
Commentary on Matthew
Howbeit this kind goeth not out but by prayer and fasting.
τοῦτο δὲ τὸ γένος οὐκ ἐκπορεύεται εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ.
се́й же ро́дъ не и҆схо́дитъ, то́кмѡ моли́твою и҆ посто́мъ.
Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"
On Fasting
If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.
Catena Aurea by Aquinas
"Howbeit, this kind goeth not out, but by prayer and fasting;" meaning the whole kind of evil spirits, not that of lunatics only.
Seest thou how He now proceeds to lay beforehand in them the foundation of His doctrine about fasting? Nay, argue not with me from rare cases, that some even without fasting have cast them out. For although one might say this, in one or two instances, of them that rebuke the evil spirits, yet for the patient it is a thing impossible, living luxuriously, to be delivered from such madness: this thing being especially necessary for him that is diseased in that way. "And yet, if faith be requisite," one may say, "what need of fasting?" Because, together with our faith, that also brings no small power. For it both implants much strictness, and of a man makes one an angel, and fights against the incorporeal powers: yet not by itself, but prayer too is needed, and prayer must come first.
See, at any rate, how many blessings spring from them both. For he that is praying as he ought, and fasting, hath not many wants, and he that hath not many wants, cannot be covetous; he that is not covetous, will be also more disposed for almsgiving. He that fasts is light, and winged, and prays with wakefulness, and quenches his wicked lusts, and propitiates God, and humbles his soul when lifted up. Therefore even the apostles were almost always fasting. He that prays with fasting hath his wings double, and lighter than the very winds. For neither doth he gape, nor stretch himself, nor grow torpid in prayer, as is the case with most men, but is more vehement than fire, and rises above the earth. Wherefore also such a one is most especially a hater and an enemy to the evil spirits. For nothing is mightier than a man who prays sincerely. For if a woman had power to prevail with a savage ruler, one neither fearing God, nor regarding man; much more will he prevail with God, who is continually waiting upon Him, and controlling the belly, and casting out luxury. But if thy body be too weak to fast continually, still it is not too weak for prayer, nor without vigor for contempt of the belly. For although thou canst not fast, yet canst thou avoid luxurious living; and even this is no little thing, nor far removed from fasting, but even this is enough to pluck down the devil's madness. For indeed nothing is so welcome to that evil spirit, as luxury and drunkenness; since it is both fountain and parent of all our evils.
Homily on the Gospel of Matthew 57
John the Short said, ‘If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.’
The Desert Fathers, Sayings of the Early Christian Monks
Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)
Catena Aurea by Aquinas
But while He teaches the Apostles how the dæmon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier inflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, Howbeit this kind is not cast out but by prayer and fasting.
Catena Aurea by Aquinas
(ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.
Catena Aurea by Aquinas
But this kind of demons (the word this does not indicate only the kind of lunatic demon, but every kind of demon) is not cast out but by prayer and fasting. Chrysostom says that the more the soul is elevated, the more terrible it is to demons; for Christ himself is terrible to demons. Hence those who are united to Christ are terrible to them. But the elevation of the mind is impeded by the heaviness of the flesh, and is impeded by surfeiting and drunkenness; hence in Luke 21:34: take heed to yourselves, lest your hearts be overcharged with surfeiting and drunkenness, etc. Hence he who is weighed down by drunkenness cannot have his mind on God; therefore for the elevation of the mind, fasting is required; hence in Tobit 12:8: prayer is good with fasting. Likewise Daniel 9:3: I, Daniel, set my heart to pray with fasting. Therefore, as Origen says, in order to expel a spirit, one must not devote oneself to banquets but to prayers and fasts. Or by the lunatic the instability of the flesh is signified, or he who is led about by diverse desires. He who often falls into fire and water, such a one is not cured except by fasting and prayer. Galatians 5:17: the flesh lusts against the spirit, and the spirit against the flesh. It is necessary therefore that you weaken the flesh and strengthen the spirit. But the spirit is strengthened through prayer, because prayer is the ascent of the mind to God; and the flesh is weakened through fasting. Or because the spirit does not cease to war against the flesh, therefore, in order that such warfare may cease, good works are required, which are signified by prayer, and abstinence from evil, which is signified by fasting.
Commentary on Matthew
And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
Ἀναστρεφομένων δὲ αὐτῶν εἰς τὴν Γαλιλαίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων
Живꙋ́щымъ же и҆̀мъ въ галїле́и, речѐ и҆̀мъ і҆и҃съ: пре́данъ и҆́мать бы́ти сн҃ъ чл҃вѣ́ческїй въ рꙋ́цѣ человѣ́кѡмъ,
This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear now not only that He must be betrayed, but that He must be betrayed into the hands of men. The Son of Man indeed was delivered up by God the Father according to the Apostle (Rom. 8:32.), but different powers gave him up into the hands of men.
Catena Aurea by Aquinas
I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he "destroyed him who had the power of death." For "through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage."
Commentary on Matthew 13.8
22–23That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.
Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:" the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."
And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.
Homily on the Gospel of Matthew 58
22–23"Likewise shall also the Son of Man suffer of them." Seest thou how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whensoever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule.
"Then," for instance, it saith, "He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things." "Then:" when? when He was confessed to be Christ, and the Son of God.
Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, "Likewise shall also the Son of Man suffer of them."
And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, "As they abode in Galilee," so it saith, "Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again."
Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation.
But when they heard these things, they do not ask Him when Elias cometh; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, "The Son of Man shall be betrayed, and they shall kill Him;" it is added by Mark, "That they understood not the saying, and were afraid to ask Him;" by Luke, "That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying."
Homily on the Gospel of Matthew 57
22–23Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, And shall rise again the third day.
That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.
Catena Aurea by Aquinas
22–23Whenever the Lord speaks of future disaster, he always teaches its close relation with the happiness of redemption, so that when disasters suddenly come they do not terrify the apostles but may be borne by hearts that have premeditated them. If it saddens them because he is going to be killed, it ought to make them rejoice that it says, “On the third day he will arise again.” Further, their distress, in fact their great distress, does not come from lack of faith—elsewhere also they knew that Peter had been rebuked because he did not consider what belonged to God but what belonged to men—but because their love of their Master does not let them hear anything ominous or humiliating.
Commentary on Matthew 3.17.23
22–23(Ver. 21 seq.) While they were conversing in Galilee, Jesus said to them: The Son of Man is to be handed over to the hands of men, and they will kill him; and on the third day he will rise again. And they were greatly saddened. He always mixes sorrows with prosperity, so that when they come suddenly, they do not terrify the apostles; but they are carried by their prepared minds: For if they are saddened by his impending death, they should be joyful at the news of his resurrection on the third day. Furthermore, their grief and sorrow are not due to disbelief (otherwise they would have known that Peter was rebuked because he did not understand the things of God, but those of men), but rather because out of love for their master, they are willing to hear nothing negative or humiliating about him.
Commentary on Matthew
22–23Therefore he brought the disciples to the mountain and showed them the glory with which he will shine on the universe in the future. Then coming down from the mountain he freed a person from a rough and evil spirit. It was altogether necessary for him to undergo his saving Passion for us and to suffer the violence of the Jews. When this happened, it was quite likely that the disciples would be alarmed and would ponder it and say among themselves: “He has raised so many from the dead by divine power, he commands the seas and winds, he overwhelms Satan with his words—how has he now been taken and fallen to the noose of his murderers? Then maybe we were deceived when we thought that he was God?” So that they should know the future fully and completely, therefore, he foretells to them the mystery of the Passion.
Fragment 209
22–23Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)
The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.
Catena Aurea by Aquinas
22–23And while they abode in Galilee, Jesus said unto them, The Son of Man shall be betrayed into the hands of men: and they shall kill Him, and the third day He shall be raised again. And they were exceeding sorry. He continually foretells the Passion, so that no one would think that He suffered unwillingly, and also, to train them so that they would not be shaken by the unexpected when it occurred. To the sorrow He weds the joy, that He will rise.
Commentary on Matthew
And when they conversed together in Galilee, etc. Above, the tranquility of glory was figured through liberation from the power of demons; this liberation was accomplished through the death of Christ; Hebrews 2:14: that through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver them who through the fear of death were all their lifetime subject to servitude. Therefore he immediately adds the foretelling of the passion. And first the foretelling is presented; secondly, its effect, at and they were troubled exceedingly. Our Lord had previously foretold his passion, and now again, and in what follows. And why so many times? Because things foreseen disturb less; therefore, because it was going to happen that the disciples would be scandalized at the death of the Lord, he willed to foretell it often to them, so that they would be less scandalized. But he always adds something. Previously he touched on the killing, but not on the betrayal; here he touches on the betrayal, saying the Son of man shall be betrayed. And rightly he says Son of man, because even though the one who is betrayed is the Lord of glory, yet it is according as he is the Son of man that he is betrayed. Hence Augustine says: although certain things are said of the Son of God and of the Son of man, yet they are distinguished, because the infirmities are said of the human nature, and the stable things of the divine nature. But he does not say by whom he was betrayed. Because he delivered himself; Galatians 2:20: who delivered himself for me. He was delivered by the Father: who spared not even his own Son, but delivered him up for us all, Romans 8:32. Likewise he was betrayed by Judas; above at 10:4: who also betrayed him. Likewise by the demons: John 13, it says that the devil put it into his heart that Judas should betray him. And Wisdom 2:12: come, let us kill the just one.
Commentary on Matthew
And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ τρίτῃ ἡμέρᾳ ἐγερθήσεται. καὶ ἐλυπήθησαν σφόδρα.
и҆ ᲂу҆бїю́тъ є҆го̀, и҆ въ тре́тїй де́нь воста́нетъ. И҆ ско́рбни бы́ша ѕѣлѡ̀.
By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, And shall rise again the third day, nor considering what He must be to whom the space of three days was enough to destroy death.
Catena Aurea by Aquinas
And the third day he shall rise again. Hosea 6:3: he will revive us after two days; on the third day he will raise us up, and we shall live in his sight. Then follows the effect: and they were troubled. They were attentive both to the death and to the resurrection, but they did not see the utility. John 16:6: because I have spoken these things to you, sorrow has filled your heart.
Commentary on Matthew
And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
Ἐλθόντων δὲ αὐτῶν εἰς Καπερναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ καὶ εἶπον· ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα;
[Заⷱ҇ 73] Прише́дшымъ же и҆̀мъ въ капернаꙋ́мъ, пристꙋпи́ша прїе́млющїи дїдра̑хмы къ петро́ви и҆ рѣ́ша: ᲂу҆чт҃ль ва́шъ не да́стъ ли дїдра̑хмы;
The Lord is asked to pay a half-shekel. For this was the amount that the law had established for those serving in the temple for the redemption of soul and body. But the law, as we know, is the foreshadowing of the future (for it was not the value of the coin that God desired so that with such a small expense redemption of soul and body might be granted for sins). Therefore the offering of this half-shekel was established so that we might offer ourselves certified and professed and enrolled in the name of Christ, in Christ who is the true temple of God, and it was established as testimony of the Son of God.
Commentary on Matthew 17.10
The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.
Catena Aurea by Aquinas
This tax of the half-shekel was the law, defined by Moses, who said, “Each will give as redemption of his soul to the Lord, a half shekel.” The Jews collected this from everyone, and the half-shekel was paid as redemption for two souls according to the law. The rich man was not demanded more, nor the poor man less. The half-shekel is sacred, intimating nothing else than the true divine-human Mediator, since everything foreshadowed this. The true redemption was the Lord who had the Father in himself, since his nature is divine. The giving of the half-shekel is a symbol of his self-giving, and the shekel is for the redeemed soul. No one is allowed to pay more than the half, not even if he is rich. Thus it is said, “For in him all the fullness of God was pleased to dwell,” that is, all the fullness of divinity, which is offered in his mediatorial work on the cross, abides in his dual nature as God-man. The richness of his divinity and the poverty of his humanity are fully integrated in one person. The half-shekel is interpreted here as his divinity, under question by the tax collectors.
Fragment 87
And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commanded a shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.
Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.
And Him indeed they durst not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Doth not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.
Homily on the Gospel of Matthew 58
(Verse 24) And when they came to Capernaum, those who received the didrachma came to Peter and said, 'Does your teacher not pay the didrachma?' He said, 'Yes.' After Augustus Caesar, Judea became subject to taxes, and all were registered. Hence, Joseph with Mary, his betrothed, went to Bethlehem to be registered. Again, since he was brought up in Nazareth (which is a town in Galilee, adjacent to the city of Capernaum), they demand taxes as custom dictates. Because of the magnitude of the signs, those demanding taxes do not dare ask for it directly from Jesus, but approach his disciple and ask maliciously whether he pays taxes or opposes Caesar's will; as we read in another place: 'Is it lawful to pay tribute to Caesar or not?' (Mark 12:14)
And when he entered the house, Jesus anticipated him, saying: “What do you think, Simon? From whom do the kings of the earth take toll or tribute? From their sons or from others?” And when he entered the house, before Peter could speak, the Lord asks, so that the disciples would not be scandalized by the demand for tribute; since they see him knowing what happened in his absence.
Commentary on Matthew
Or otherwise; From the time of Augustus Cæsar Judæa was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought up at Nazareth, which is a town of Galilee subject to Capernaum, it is there that the tribute is asked of Him; but for that His miracles were so great, those who collected it did not dare to ask Himself, but make up to the disciple.
Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar's will.
Catena Aurea by Aquinas
And when they were come to Capernaum, they that received the two-drachma tax came to Peter and said, Doth not your master pay the tax? He saith, Yes. God wished to consecrate to Himself the tribe of Levi in the place of the first-born sons of the Hebrews. The tribe of Levi was found to number only 22,000; yet the first-born sons of all twelve tribes numbered 22,273. (Num. 3:43-50) In place of those first-born sons that exceeded the number of the tribe of Levi, God decreed that for each such first-born son two drachmas be given to the priests. From then on it became the custom simply for every first-born son to pay the two-drachma tax, which is the equivalent of five shekels, or two hundred obols. As the Lord, too, was a first-born son, He also paid the tax. Perhaps in awe of Christ because of His wonderworking, they did not ask Christ, but Peter; but, more likely, they asked craftily, as if they were saying, "Surely your teacher, who is opposed to the law, has not agreed to pay the two-drachma tax?"
Commentary on Matthew
(non occ.) The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary Submission, he adds an incident which instances Christ's power, and is submission; And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?
Catena Aurea by Aquinas
And when they had come to Capharnaum. Having completed the tranquility of glory, he presents the payment of the tribute; Isaiah 14:4: the tribute has ceased; Job 3:19: the servant is free from his master. Hence he does three things. First he presents the exaction of the tribute; secondly, the freedom of the sons; thirdly, the payment of the tribute. He says and when they had entered, etc. A didrachma is called a double drachma. Hence every Jew owed a double drachma each year. But whence was this tribute? Some say that it was from the law of Exodus 13, because on account of the Lord having killed the firstborn of Egypt, he decreed that all the firstborn should be his, and that the sons should be redeemed. Afterward he commanded that the Levites should be prepared for service. And then he ordered the Levites to be numbered. And there were found more firstborn than Levites. Then he commanded that a price be paid for their redemption. Jerome says that it was not from the law of God, but of the emperor: Judea had recently become tributary to the Romans, so as to pay a head tax. And this seems truer, because below it says: the kings of the earth, of whom do they receive tribute? Therefore he speaks of an imperial tribute. But why in Capharnaum? Because it was collected from everyone in their own city, but Capharnaum was the principal city of Galilee. But because they held Christ in reverence, they did not approach him, but Peter; and they did not ask him except with gentleness: does your master not pay the didrachma?
Commentary on Matthew
He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
λέγει, ναί. καὶ ὅτε εἰσῆλθεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς λέγων· τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσι τέλη ἢ κῆνσον; ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;
Глаго́лѧ: є҆́й. И҆ є҆гда̀ вни́де въ до́мъ, предварѝ є҆го̀ і҆и҃съ, гл҃ѧ: что́ ти мни́тсѧ, сі́мѡне; ца́рїе зе́мстїи ѿ кі́ихъ прїе́млютъ да̑ни и҆лѝ кинсо́нъ; ѿ свои́хъ ли сынѡ́въ, и҆лѝ ѿ чꙋжи́хъ;
25–26This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin; but the sons of the kings of the earth are not free; for whoso doth sin, he is the servant of sin. (John 8:34.)
We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man's sake, gave custom and tribute.
Catena Aurea by Aquinas
Is it not clear that the sons of kings are not subject to tax and those who are the heirs of a kingdom are free from service? But his words have inner meaning. A drachma was demanded of the people. Now the law moves toward that faith which was to be revealed through Christ. Therefore by the custom of the law this same drachma was demanded from Christ as though from an ordinary citizen. But to show that he was not subject to the law and to demonstrate the glory of his Father’s dignity in himself, he offered as an example of earthly privilege the fact that kings’ sons are not subject to census and tax. He is the Redeemer of our soul and body. Nothing should be demanded of him for his redemption, because it was necessary that a king’s son be distinguished from the common lot. Therefore the king’s son offers a stumbling block to the tax law in order to do away with it, he being free from the duty of the law.
25–26What then saith Peter? "He saith, Yea:" and to these indeed he said, that He payeth, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him, "saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."
For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what hath been said, partly giving him leave to speak freely, backward as he was to speak first of these things.
And what He saith is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Seest thou how He hath distinguished the sons from them that are not sons? And if He were not a Son, to no purpose hath He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither doth He belong to God, but to some other. But if He belong to another, then neither hath the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.
Wherefore also in contradistinction He hath mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.
And I would have thee mark this also; how the high doctrine, revealed to Peter, He doth hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.
Homily on the Gospel of Matthew 58
25–26Our Lord was the son of a king both according to the flesh and according to the spirit, begotten either from the stock of David or from the Word of the almighty Father. Therefore as the son of a king he did not owe tax, but as one who had assumed the humility of the flesh he has to fulfill all justice. We unfortunates, who are enrolled under Christ’s name and do nothing worthy of such great majesty, for us he both underwent the cross and paid our tax. But we do not pay him tribute in return for his honor and like the sons of a king we are immune from taxes.
Commentary on Matthew 3.17.26
(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.
Commentary on Matthew
25–26Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they, see that He knows even those things that are done in His absence. It follows, But he said, From strangers; Jesus said unto him, Then are the children free.
Catena Aurea by Aquinas
25–26And when he was come into the house, Jesus spake first to him, saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then indeed are the sons free. Being God, Christ knew what they had said to Peter although He had not heard the question. So He spoke first to Peter and said, "If earthly kings do not collect tax from their own sons, but from strangers, how would the heavenly King collect the two-drachma tax from Me, His own Son?" For this was paid, as I said above, to the priests and to the temple. "If earthly sons are free," that is, they pay nothing, "how much more so am I?"
Commentary on Matthew
(ap. Anselm.) Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute, (i. e. head-money,) of their children, or of strangers?
Catena Aurea by Aquinas
Then Peter's response is presented: and he said: yes, i.e., it is true that he has not paid. Chrysostom says that lest he be troubled, he said yes, he pays. Then follows Christ's question, and then Peter's response. In the question two things are to be considered, namely, that he did not take fright at the announcement, because although he was in such a state, he was held to a certain indignity; and some are so disposed that when they see something lowly in a great person, they are immediately scandalized. Lest therefore they be scandalized, he came first, and therefore with the lowliness he attached something great, namely, that while absent he knew what had been said to Peter. All things are naked and open to his eyes, Hebrews 4:13. Likewise it should be noted that he commits the judgment to Peter, because he more frequently spoke to him, saying what is your opinion, Simon? Job 12:11: does not the ear discern words? The kings of the earth, of whom do they receive tribute or custom? There is a difference between tribute and custom: for tribute is given for fields and vineyards, but custom is given per head. Hence as a sign of his subjection, a subject man owes something; and this is called custom. From this he wishes to argue that since the sons of kings do not pay tribute, he himself is not bound; for he is the King of kings, through whom all reign. Likewise, according to the flesh, he was of royal descent. Who was made of the seed of David, according to the flesh, Romans 1:3. Chrysostom says that from this we can consider that he is a natural son, because first is mentioned he who is natural.
Commentary on Matthew
Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
λέγει αὐτῷ ὁ Πέτρος· ἀπὸ τῶν ἀλλοτρίων. ἔφη αὐτῷ ὁ Ἰησοῦς· ἄραγε ἐλεύθεροί εἰσιν οἱ υἱοί.
Глаго́ла є҆мꙋ̀ пе́тръ: ѿ чꙋжи́хъ. Речѐ є҆мꙋ̀ і҆и҃съ: ᲂу҆̀бо свобо́дни сꙋ́ть сы́нове:
(Verse 26) But that we may not offend them: go to the sea, and cast in a hook, and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee. What I should first admire in this place, I know not, whether the foreknowledge, or the greatness of the Saviour. The foreknowledge that he knew the fish would have a stater in its mouth, and that he himself would be the first to be caught. The greatness and power, if at his word a stater was immediately created in the mouth of the fish, and that which was to come to pass he effected by his speaking. But it seems to me, according to a mystical understanding, that this is the fish that was first caught, which was in the depths of the sea and dwelled in salty and bitter waters, so that through the second Adam the first Adam might be freed; and that which was found in its mouth, that is, in its confession, would be given back to Peter and the Lord. And indeed, the same thing is given a beautiful price, but it is divided, because it was given as a price for Peter, as if for a sinner; but our Lord had not committed any sin, nor was deceit found in His mouth (Isaiah 53). The stater is called so because it has two didrachms, to show the likeness of the flesh, while both the slave and the Lord are redeemed at the same price. But it also builds up the understanding of the listener: that the Lord was of such great poverty that he had no means to pay taxes for himself and his apostle. If someone wants to object: how did Judas carry money in the purse? We will answer that he thought it would be wrong to convert the resources of the poor for his own use, and he gave us the same example.
Commentary on Matthew
But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king's son He owed no tribute.
Catena Aurea by Aquinas
(Quæst. Ev. i. 23.) For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth.
Catena Aurea by Aquinas
And he said: from strangers. Then Christ's response is presented, because kings spare their own sons. Isaiah 3:15: why do you crush my people, and grind the faces of the poor? For it seems just. For he who presides ought to have care of his subjects; therefore his subjects ought to serve him as members serve the body. For just as the members of the body serve the whole body from what is their own, so every subject from his own goods ought to serve the community. Therefore the Lord concludes: then the children are free. Origen interprets it in one way thus: therefore the children of earthly kings are free, but the children of God are free before God. But what does this have to do with the matter at hand? Either he speaks of sons according to the flesh, and thus he was not a son according to the flesh; or according to the spirit, and then all Christians will be free. But this is against the Apostle: render to all men their dues; to whom tribute is due, tribute. I say that this was true of the one who was Son by nature. For he was truly free. But those who are free according to the spirit have freedom in the same way as they have sonship, through conformity to Christ, who is the firstborn among many brethren, Romans 8:29. Insofar as they are conformed to the firstborn, they are free. Philippians 3:21: who will reform the body of our lowness, made like to the body of his glory.
Commentary on Matthew
Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.
ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς, πορευθεὶς εἰς τὴν θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα· ἐκεῖνον λαβὼν δὸς αὐτοῖς ἀντὶ ἐμοῦ καὶ σοῦ.
но да не соблазни́мъ и҆́хъ, ше́дъ на мо́ре, ве́рзи ᲂу҆́дицꙋ, и҆, ю҆́же пре́жде и҆́меши ры́бꙋ, возмѝ: и҆ ѿве́рзъ ᲂу҆ста̀ є҆́й, ѡ҆брѧ́щеши стати́ръ: то́й взе́мъ да́ждь и҆̀мъ за мѧ̀ и҆ за сѧ̀.
This coin was not in Jesus’ house but happened to be in the mouth of a fish in the sea. This too, I think, was a result of God’s kindness. It was caught and came up on the hook belonging to Peter, who was the fisher of men. That which is figuratively called a fish was caught in order that the coin with the image of Caesar might be taken from it, that it might take its place among those which were caught by them who have learned to become fishers of men. Let him, then, who has the things of Caesar render them to Caesar, that afterwards he may be able to render to God the things of God. But since Jesus is the image of God the unseen and did not have the image of Caesar (for there was nothing in him that had anything to do with the prince of this world), he therefore took the image of Caesar from a suitable place in the sea, so as to pay it to the kings of the earth as the contribution of himself and his disciple. Jesus did this so that those taking the half-shekel might not suppose Jesus to be in debt either to them or to the kings of the earth. For he paid the debt, one he had never taken on or possessed or used to buy anything or made his personal possession, to prevent the image of Caesar ever being alongside the image of the invisible God.
Commentary on Matthew 13.10
Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His ascension Peter may have comfort over that which he has caught.
And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is caught and saved by some Peter, who has taught him the truth, that he should change his stater for the image of God, that is for the oracles of God.
Catena Aurea by Aquinas
When Peter is instructed to take the first fish, it is shown therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord.
Catena Aurea by Aquinas
He establishes himself as lord and master of the sea, of the things in it and of all the elements, as the true Son of God the Father. For this fish provides a type of the church: once [it was] held by the brine of faithlessness and superstition, submerged in the depths of the sea and swamped by the storms and distress of worldly pleasures. But now [it is] raised up by the apostles’ hook of teaching and the fishing nets of the Word to the knowledge of God, of him “who calls us from darkness to his amazing light.”
Fragment 88
For after thus speaking, He saith, "But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first cometh up, and thou shall find therein a piece of money; that take, and give unto them for me and thee."
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed by the very mode of giving He discloses Himself again. For wherefore doth He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, and when, though fierce, it received its fellow servant; as now again, when it makes payment in His behalf to them that are demanding it.
"And give unto them," He saith, "for me and thee." Seest thou the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, doth not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he hath passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, "for me and thee," because Peter too was a firstborn child.
Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.
Homily on the Gospel of Matthew 58
Howsoever free then He was, yet seeing He had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, But that they should not be offended, go to the sea.
I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should be the first taken; His mighty power, if the stater were created in the fish's mouth at His word, and if by His command that which was to happen was ordered. Christ then, for His eminent love, endured the cross, and paid tribute; how wretched we who are called by the name of Christ, though we do nothing worthy of so great dignity, yet in respect of His majesty, pay no tribute, but are exempt from tax as the King's sons. But even in its literal import it edifies the hearer to learn, that so great was the Lord's poverty, that He had not whence to pay the tribute for Himself and His Apostle. Should any object that Judas bore money in a bag, we shall answer, Jesus held it a fraud to divert that which was the poor's to His own use, and left us an example therein.
Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord.
And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shown the likeness of their flesh, when the Lord and His servants are redeemed with the same price.
Catena Aurea by Aquinas
He was also able to take the coin out of the earth, but he did not do so. [Instead he] made the miracle out of the sea, so that he might teach us the mystery rich in contemplation. For we are the fish snatched from the bitter disturbances of life. It is just as if we have been caught out of the sea on the apostles’ hooks. In their mouths the fish have Christ the royal coin, which was rendered in payment of debt for two things, for our soul and for our body. Also for two peoples, the Jews and the Gentiles. Also in the same way for the poor and the wealthy, since the old law clearly demanded the payment of the half-shekel from both rich and poor alike.
Fragment 212
(in Ezech. 7. 4.) For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.
Catena Aurea by Aquinas
Notwithstanding, lest we should offend them, go thou to the sea, and cast a hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for Me and thee. Pay the tax, Christ says, lest they think that we despise and disdain the law, and we give offence. I am not paying because I owe the tax, but I make allowance for their weakness. We learn from this that we should not cause offense to anyone over things that do not harm us, but when we would be harmed by some action, then neither should we be concerned about those who unreasonably take offense. To show, therefore, that He is God and Ruler of the sea, He sent Peter to take the coin from the fish. At the same time we learn a mystery: the fish is our nature immersed in the depths of unbelief, but the apostolic word drew us up and found in our mouth the coin, the words of the Lord and the confession of Christ. For he who confesses Christ has in his mouth the coin which equals two of the two-drachma pieces. For Christ also has two natures, being both God and man. Thus the coin is Christ, which was given for two, the Jews and the Gentiles, the righteous and the sinners. And if you should see a miser who has nothing in his mouth except gold and silver, know that this man is like a fish swimming in the sea of life, and if a teacher like Peter can be found, he will hook this fish and extract from his mouth the gold and silver.
Commentary on Matthew
(non occ.) Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Cæsar upon the Image of the invisible God.
Catena Aurea by Aquinas
(ap. Anselm.) For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.
Catena Aurea by Aquinas
But that we may not scandalize them, etc. It is true that the Lord is free, but because he took the form of a servant, as is found in Philippians 2, therefore he did not refuse to pay, and in this he gave an example of humility. And in this payment three things are noted as praiseworthy and admirable. First, his meekness; hence he is gentle, as he himself testifies above at 11:29: learn of me, because I am meek and humble of heart. He is properly called meek who wills to offend no one; 1 Corinthians 10:32: be without offense to the Jews and to the Gentiles and to the Church of God. But against this it is objected. Above at 15:12 it says that the disciples said: Lord, do you know that the Jews were scandalized at this saying? And the Lord said: let them alone; they are blind and leaders of the blind. He did not then care about the scandal, but here he does care. Hence it must be said that scandal sometimes arises from truth, and then it is not to be heeded; sometimes from weakness or ignorance, and such is to be heeded. But if he had not paid, their scandal would have been from ignorance, because they did not know God. Likewise, the poverty of Christ is to be admired, because he was so poor that he did not have the means to pay; 2 Corinthians 8:9: who being rich, became poor, that through his poverty you might be rich. One might object: did he not have a purse? It is true, but everything had been given for the use of the poor. He considered it robbery to spend on other uses what was intended for the use of the poor. Chrysostom says that he paid, so that while paying the tribute, on the one hand he might show his power, and on the other, a mystery. Go to the sea and cast in a hook, and the fish that shall first come up, take; and when you have opened its mouth, you shall find a stater. In that stater was the image of Caesar; and it signifies the devil, who had nothing in him; John 14:30: the prince of this world comes, and in me he has nothing. Therefore, because he had nothing of his own, he did not wish to pay from his own. Likewise, his providence; therefore he says that we ought to marvel at how he could know that a fish would immediately come that had a stater in its mouth. If it had not been there before but he created it anew, it is wonderful; but if he led it to the hook, it was of great providence. By this fish that first came to the hook is understood the first martyr, blessed Stephen, who had a stater in his mouth that was worth a didrachma, and was double; and it signifies Stephen himself, who saw both the divinity and the humanity. Or it can be understood of Adam. Likewise note that if someone often speaks of riches and money, he has a stater in his mouth; hence he who converts such a person takes the fish that has a stater in its mouth. Likewise humility is signified; hence take that and give it to them for me and for you. And in the fact that the tribute was paid for Peter and for himself, it is signified that through the passion of Christ, he acquired for himself the glory of the resurrection; Philippians 2:9: for which cause God also has exalted him. Peter and the others were redeemed from punishment and guilt. Or otherwise: because he suffered for himself, that he might acquire for his body the glory of the resurrection; for the people, that he might wash them from their sins. For he himself has washed us from our sins in his blood.
Commentary on Matthew
AND after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
Καὶ μεθ᾿ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατ᾿ ἰδίαν·
[Заⷱ҇ 70] И҆ по дне́хъ шести́хъ поѧ́тъ і҆и҃съ петра̀ и҆ і҆а́кѡва и҆ і҆ѡа́нна бра́та є҆гѡ̀, и҆ возведѐ и҆̀хъ на горꙋ̀ высокꙋ̀ є҆ди̑ны,