Luke § 45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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