Matthew 17:4

In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, "And after six days he took Peter, and James, and John his brother."

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

He does not take them up immediately upon the promise being made, but six days after, for this reason, that the other disciples might not be touched with any human passion, as a feeling of jealousy; or else that during these days" space, those disciples who were to be taken up might become kindled with a more eager desire.

e Bed.: Justly was it after six days that He shewed His glory, because after six ages is to be the resurrection [ed. note: See the Oxford Translation of S. Cyprian, Tr. xiii, n.a.]

Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.

He took these three because He set them before others. But observe how Matthew does not conceal who were preferred to himself; the like does John also when he records the preeminent praise given to Peter. For the company of Apostles was free from jealousy and vain glory.

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

e Bed.: Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it.

When the Lord was about to shew His disciples the glory of His brightness, He led them into the mountain, as it follows, "And he took them up into a high mountain apart." Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to shew His disciples that they should not look for the glory of the divine brightness in the gulph of the present world, but in the kingdom of the heavenly blessedness. He leads them apart, because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called, but few chosen. It follows, "And he was transfigured before them."

Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body, How His transfiguration was accomplished, the Evangelist shews, saying, "And his face did shine as the sun, and his raiment became white as snow." For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom. The transformation enhanced the brightness, but did not destroy the countenance, although the body were spiritual; whence also His raiment was changed and became white to such a degree, as in the expression of another Evangelist, no fuller on earth can whiten them. But all this is the property of matter, and is the subject of the touch, not of spirit and ethereal, an illusion upon the sight only beheld in phantasm.

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.

Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shews Himself to none in a manner beyond his capacity; whence he says not simply, "He was transfigured," but, "before them." For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation. But these, before whom He is transfigured, have been made sons of God, and He is shewn to them as the Son of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles.

Or; raiment of Christ shadows out the saints, of whom Esaias says, "With all these shalt thou clothe thee as with a garment;" [Isa 49:18] and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them. It follows, "And there appeared unto them Moses and Elias talking with them."

There are inane reasons why these should appear. The first is this; because the multitudes said He was Elias, or Jeremias, or one of the Prophets, He here brings with Him the chief of the Prophets, that hence at least may be seen the difference between the servants and their Lord. Another reason is this; because the Jews were ever charging Jesus with being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that He might prove Himself guiltless of both charges, He brings forward those who were eminent in both particulars; Moses, who gave the Law, and Elias, who was jealous for the glory of God. Another reason is, that they might learn that He has the power of life and death; by producing Moses, who was dead, and Elias, who had not yet experienced death. A further reason also the Evangelist discovers, that He might shew the glory of His cross, and thus soothe Peter, and the other disciples, who were fearing His death; for they talked, as another Evangelist declares, "of His decease which He should accomplish at Jerusalem." Wherefore He brings forward those who had exposed themselves to death for God's pleasure, and for the people that believed; for both had willingly stood before tyrants, Moses before Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that the disciples should emulate their privileges, and be meek as Moses, and zealous as Elias.

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.

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.

It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles" faith, He gives a sign; Elias descends from heaven, whiter he was gone up, and Moses arises from hell; as Ahaz is bidden [Isa 7:10] by Esaias to ask him a sign in the heaven above, or in the depth beneath.

Hereupon follows what the warm Peter spake, "Peter answered and said unto Jesus, Lord, it is good for us to be here." Because he had heard that He must go up to Jerusalem, he yet fears for Christ; but after his rebuke he dares not again say, "Be propitious to thyself, Lord," but suggests the same covertly under other guise. For seeing in this place great quietness and solitude, he thought that this would be a fit place to take up their abode in, saying, "Lord, it is good for us to be here." And he sought to remain here ever, therefore he proposes the tabernacles, "If thou wilt, let us make here three tabernacles." For he concluded if he should do this, Christ would not go up to Jerusalem, and if He should not go up to Jerusalem, He should not die, for he knew that there the Scribes laid wait for Him.

Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, "Lord, if thou wilt," he shews the submission of a dutiful and obedient servant.

Luke 9:33], knowest not what thou sayest. Think not of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if thou wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in thy bosom.

He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellows were mortal, and in desiring to come to eternal felicity without taste of death.

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]

Then, again, when we encounter the question (as to the veracity of those five senses which we learn with our alphabet; since from this source even there arises some support for our heretics. They are the faculties of seeing, and hearing, and smelling, and tasting, and touching. The fidelity of these senses is impugned with too much severity by the Platonists, and according to some by Heraclitus also, and Diocles, and Empedocles; at any rate, Plato, in the Timæus , declares the operations of the senses to be irrational, and vitiated by our opinions or beliefs. …

But inasmuch as the proof is so near at hand, that if it were at once produced there would be nothing left to be dealt with, let us give way for a while to the opposite side, if they think that they can find some means of invalidating this rule, just as if no proof were forthcoming from us. They usually tell us that the apostles did not know all things: (but herein) they are impelled by the same madness, whereby they turn round to the very opposite point, and declare that the apostles certainly knew all things, but did not deliver all things to all persons, in either case exposing Christ to blame for having sent forth apostles who had either too much ignorance, or too little simplicity. …

Now although, in proving that the flesh shall rise again we ipso facto prove that no other flesh will partake of that resurrection than that which is in question, yet insulated questions and their occasions do require even discussions of their own, even if they have been already sufficiently met. We will therefore give a fuller explanation of the force and the reason of a change which (is so great, that it) almost suggests the presumption that it is a different flesh which is to rise again; as if, indeed, so great a change amounted to utter cessation, and a complete destruction of the former self. A distinction, however, must be made between a change , however great, and everything which has the character of destruction . For undergoing change is one thing, but being destroyed is another thing. …

Turning now to the law, which is properly ours, that is, to the Gospel, by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting “more than a prophet,”, him, namely, who has not only preached or personally pointed out, but even baptized Christ. …

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. …

But let us next see what was the thought of Peter when he answered and said to Jesus, “ Lord, it is good for us to be here; let us make three tabernacles, ” etc. And on this account these words call for very special examination, because Mark, in his own person, has added, “For he wist not what to answer,” but Luke, “not knowing,” he says, “what he spake.” You will consider, therefore, if he spake these things as in a trance, being filled with the spirit which moved him to say these things, which could not be a Holy Spirit; for John taught in the Gospel that, before the resurrection of the Saviour, no one had the Holy Spirit, saying, “For the Spirit was not yet, because Jesus was not yet glorified.” But if the Spirit was not yet, and he, not knowing what he said, spoke under the influence of some spirit, the spirit which caused these things to be said was some one of the spirits which had …

But since we have not yet spent our energy in interpreting the things in the place figuratively, but have said these things by way of searching into the mere letter, let us in conformity with these things, consider whether the aforesaid Peter and the sons of thunder who were taken up into the mountain of the dogmas of the truth, and who saw the transfiguration of Jesus and of Moses and Elijah, who appeared in glory with Him, might wish to make tabernacles in themselves for the Word of God who was going to dwell in them, and for His law which had been beholden in glory, and for the prophecy which spake of the decease of Jesus, which He was about to accomplish; and Peter, as one loving the contemplative life, and having preferred that which was delightsome in it to the life among the crowd with its turmoil, said, with the design of benefiting those who desired it, “It is good for us to be …

3. Peter sees this, and as a man savouring the things of men says, “Lord, it is good for us to be here.” He had been wearied with the multitude, he had found now the mountain’s solitude; there he had Christ the Bread of the soul. What! should he depart thence again to travail and pains, possessed of a holy love to Godward, and thereby of a good conversation? He wished well for himself; and so he added, “If Thou wilt, let us make here three tabernacles; one for Thee, and one for Moses, and one for Elias.” To this the Lord made no answer; but notwithstanding Peter was answered. “For while he yet spake, a bright cloud came, and overshadowed them.” He desired three tabernacles; the heavenly answer showed him that we have One, which human judgment desired to divide. Christ, the Word of God, the Word of God in the Law, the Word in the Prophets. …

And to prove that these words are no empty vaunt let us journey in thought to the mountain where Christ was transfigured: let us behold him shining as He shone there; and yet even then He did not display to us all the splendour of the world to come. For that the vision was accommodated to human eyes, and not an exact manifestation of the reality is plain from the very words of the Evangelist. For what saith he? “He did shine as the Sun.” But the glory of incorruptible bodies does not emit the same kind of light as this body which is corruptible, nor is it of a kind to be tolerable to mortal eyes, but needs incorruptible and immortal eyes to contemplate it. But at that time on the mountain He disclosed to them as much as it was possible for them to see without injuring the sight of the beholders; and even so they could not endure it but fell upon their faces. …

Many, on a superficial reading of this part of the Epistle, suppose that Paul accused Peter of hypocrisy. But this is not so, indeed it is not, far from it; we shall discover great wisdom, both of Paul and Peter, concealed herein for the benefit of their hearers. But first a word must be said about Peter’s freedom in speech, and how it was ever his way to outstrip the other disciples. Indeed it was upon one such occasion that he gained his name from the unbending and impregnable character of his faith. For when all were interrogated in common, he stepped before the others and answered, “Thou art the Christ, the Son of the living God.” ( Mat. xvi. 16 .) This was when the keys of heaven were committed to him. So too, he appears to have been the only speaker on the Mount; ( Mat. xvii. …

13. But what are we doing? Forgetting what is required of us, we are taken up with what we wish. Will the time never come when a breathless messenger shall bring the news that our dear Marcella has reached the shores of Palestine, and when every band of monks and every troop of virgins shall unite in a song of welcome? In our excitement we are already hurrying to meet you: without waiting for a vehicle, we hasten off at once on foot. We shall clasp you by the hand, we shall look upon your face; and when, after long waiting, we at last embrace you, we shall find it hard to tear ourselves away. Will the day never come when we shall together enter the Saviour’s cave, and together weep in the sepulchre of the Lord with His sister and with His mother? Then shall we touch with our lips the wood of the cross, and rise in prayer and resolve upon the Mount of Olives with the ascending Lord. …

A Homily delivered on the Saturday before the Second Sunday in Lent, on the Transfiguration, S. Matt. xvii. 1-13