The Transfiguration of Christ: He cures the lunatic child: foretells his passion; and pays the didrachma.
As he promised, he giueth them a sight of the glorie, vnto which Suffering doth bring: • a•d then againe doth inculcate his Passion. 14 A deuil also he casteth out which his Disciples could not for their incredulitie and lacke of praying and fasting. 22 being yet in Galilee, he reuealeth more about his Passion, 24 and the tribute that the Collectors exacted for al, he payeth for himself and Peter: declaring yet withal his freedom both by word and miracle.
1And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:Sei giorni dopo Gesù prese con se Pietro, e Giacomo, e Giovanni suo fratello, e li menò separatamente sopra un alto monte.AND after six dayes IESVS taketh vnto him Peter and Iames and Iohn his brother, and bringeth them into a high mountaine apart:Et post dies sex assumit Jesus Petrum, et Jacobum, et Joannem fratrem ejus, et ducit illos in montem excelsum seorsum: 2And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.E fu dinanzi ad essi trasfigurato. E il suo volto era laminoso come il sole: e le sue vesti bianche come la neve.And he vvas transfigured before them. And his face did shine as the sunne: & his garments became vvhite as snovv.et transfiguratus est ante eos. Et resplenduit facies ejus sicut sol: vestimenta autem ejus facta sunt alba sicut nix. 3And behold there appeared to them Moses and Elias talking with him.E a un tratto apparvero ad essi Mosè, ed Elia, i quali discorrevan con lui.And behold there appeared to them Moyses and Elias talking vvith him.Et ecce apparuerunt illis Moyses et Elias cum eo loquentes. 4And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.E Pietro prendendo la parola disse a Gesù: Signore, buona cosa è per noi lo star qui: se a te piace, facciam qui tre padiglioni, uno per te, uno per Mosè, e uno per Elia.And Peter ansvvering, said to IESVS, Lord, it is good for vs to be here: if thou vvilt, let vs make here three tabernacles, one for thee, and one for Moyses, and one for Elias.Respondens autem Petrus, dixit ad Jesum: Domine, bonum est nos hic esse: si vis, faciamus tria tabernacula, tibi unum, Moysi unum, et Eliæ unum. 5And as he was yet speaking, behold a bright cloud overshadowed them. And lo a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.Prima che egli finisse di dire, ecco che una nuvola risplendente gli adombrò. Ed ecco dalla nuvola una voce, che disse: Questi è il mio Figliuolo diletto, nel quale io mi sono compiaciuto; lui ascoltate.And as he vvas yet speaking, behold a bright cloude ours had ovved them. And loe a voice out of the cloude, saying. This is my vvelbeloued sonne, in vvhom I am vvel pleased: heare ye him.Adhuc eo loquente, ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite.
6And the disciples hearing fell upon their face, and were very much afraid.Udito ciò, i discepoli caddero bocconi per terra, ed ebbero gran timore.And the disciples hearing it, fel vpon their face, and vverefore afraid.Et audientes discipuli ceciderunt in faciem suam, et timuerunt valde. 7And Jesus came and touched them: and said to them: Arise, and fear not.Ma Gesù si accostò ad essi, e toccogli, e disse loro: Alzatevi, e non temete.And IESVS came and touched them: and he said to them, Arise, and feare not.Et accessit Jesus, et tetigit eos: dixitque eis: Surgite, et nolite timere. 8And they lifting up their eyes, saw no one, but only Jesus.E alzando gli occhi non videro nessuno, fuori del solo Gesù.And they lifting vp their eyes, savv no body, but only IESVS.Levantes autem oculos suos, neminem viderunt, nisi solum Jesum. 9And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.E nel calare dal monte, Gesù ordinò loro dicendo: Non dite a chicchessia quel, che avete veduto, prima che il Figliuol dell'uomo sia risuscitato da morte.And as they descended from the mount, IESVS commaunded them, saying, Tel the vision to no body, til the Sonne of man be risen from the dead.Et descendentibus illis de monte, præcepit eis Jesus, dicens: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat. 10And his disciples asked him, saying: Why then do the scribes say that Elias must come first?E i discepoli lo interrogarono, dicendo: Perché dunque dicono gli Scribi, che prima deve venire Elia?And his Disciples asked him, saying, what say the Scribes then, that Elias must come first?Et interrogaverunt eum discipuli, dicentes: Quid ergo scribæ dicunt, quod Eliam oporteat primum venire ? 11But he answering, said to them: Elias indeed shall come, and restore all things.Ed egli rispose loro: Certo, che prima è per venire Elia e ordinerà tutte le cose.But he ansvvering, said to them, Elias in deede shal come, and restore al things.At ille respondens, ait eis: Elias quidem venturus est, et restituet omnia. 12But I say to you, that Elias is already come, and they knew him not, But have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them.Ma io vi dico, che Elia, è già venuto, e non lo hanno riconosciuto; ma hanno fatto a lui tutto quello, che han voluto. E nella stessa maniera sarà da essi trattato il Figliuolo dell'uomo.And I say to you, that Elias is already come, and they did not knovv him, but vvrought on him vvhatsoeuer they vvould. So also the Sonne of man shal suffer of them.Dico autem vobis, quia Elias jam venit, et non cognoverunt eum, sed fecerunt in eo quæcumque voluerunt. Sic et Filius hominis passurus est ab eis.
13Then the disciples understood, that he had spoken to them of John the Baptist.Allora i discepoli compresero, che aveva loro parlato di Giovanni Batista.Then the Disciples vnderstoode, that of Iohn the Baptist he had spoken to them.Tunc intellexerunt discipuli, quia de Joanne Baptista dixisset eis. 14And when he was come to the multitude, there came to him a man falling down on his knees before him saying: Lord, have pity on my son, for he is a lunatic, and suffereth much: for he falleth often into the fire, and often into the water.Ed essendo egli giunto, dove eran le turbe, se gli accostò un uomo, e si gettò in ginocchio davanti a lui, dicendo: Signore, abbi pietà di mio figlio, perché è lunatico, e soffra molto: imperocché spesso cade nel fuoco, e spesso nell'acqua.And vvhen he vvas come vnto the multitude, there came to him a man falling dovvne vpon his knees before him, saying, Lord haue mercie vpon my sonne, for he is lunatike, and sore vexed: for he falleth often into the fire, and often into the vvater.Et cum venisset ad turbam, accessit ad eum homo genibus provolutus ante eum, dicens: Domine, miserere filio meo, quia lunaticus est, et male patitur: nam sæpe cadit in ignem, et crebro in aquam. 15And I brought him to thy disciples, and they could not cure him.E io l'ho presentato a' tuoi discepoli, e non hanno potuto sanarlo.and I offered him to thy Disciples: and they could not cure him.Et obtuli eum discipulis tuis, et non potuerunt curare eum. 16Then Jesus answered and said: O unbelieving and perverse generation, how long shall I be with you? How long shall I suffer you? Bring him hither to me.Ma Gesù rispose, e disse: O generazione incredula, e perversa, sino a quando starò con voi? sino a quando vi sopporterò? Menatelo qui da me.IESVS ansvvered and said, O faithles and peruerse generation, hovv long shal I be vvith you? Hovv long shal I suffer you? bring him hither to me.Respondens autem Jesus, ait: O generatio incredula, et perversa, quousque ero vobiscum ? usquequo patiar vos ? Afferte huc illum ad me. 17And Jesus rebuked him, and the devil went out of him, and the child was cured from that hour.E Gesù sgridò il Demonio, e questi usci dal fanciullo, il quale da quel momento fu risanato.And IESVS rebuked him, and the deuil vvent out of him, and the ladde vvas cured from that houre.Et increpavit illum Jesus, et exiit ab eo dæmonium, et curatus est puer ex illa hora. 18Then came the disciples to Jesus secretly, and said: Why could not we cast him out?Allora i discepoli presero in disparte Gesù, e gli dissero: Per qual motivo non abbiam noi potuto scacciarlo?Then came the Disciples to IESVS secretely, and said, Why could not vve cast him out?Tunc accesserunt discipuli ad Jesum secreto, et dixerunt: Quare nos non potuimus ejicere illum ?
19Jesus said to them: Because of your unbelief. For, amen I say to you, if you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence hither, and it shall remove: and nothing shall be impossible to you.Rispose loro Gesù: A motivo della vostra incredulità. Imperocché in verità vi dico: Se avrete fede, quanto un granello di senapa, potrete dire a questo morte: Passa da questo a quel luogo, e passerà; e nissuna cosa sarà a voi impossibile.IESVS said to them, because of your incredulity. for, amen I say to you, if you haue faith as a mustard seede, you shal say to this mountaine, Remoue from hence thither: and it shal remoue, and nothing shal be impossible to you.Dixit illis Jesus: Propter incredulitatem vestram. Amen quippe dico vobis, si habueritis fidem sicut granum sinapis, dicetis monti huic: Transi hinc illuc, et transibit, et nihil impossibile erit vobis. 20But this kind is not cast out but by prayer and fasting.Ma questa sorta (di demonj) non si discaccia, se non mediante l'orazione, e il digiuno.But this kinde is not cast out but by prayer and fasting.Hoc autem genus non ejicitur nisi per orationem et jejunium. 21And when they abode together in Galilee, Jesus said to them: The Son of man shall be betrayed into the hands of men:E mentre trattenevansi nella Galilea, Gesù disse loro: Il Figliuolo dell'uomo ha da esser dato nelle mani degli uomini:And vvhen they conuersed in Galilee, IESVS said to them, The Sonne of man is to be betraied into the hands of men:Conversantibus autem eis in Galilæa, dixit illis Jesus: Filius hominis tradendus est in manus hominum: 22And they shall kill him, and the third day he shall rise again. And they were troubled exceedingly.E lo uccideranno, ed ei risorgerà il terzo giorno. Ed essi restarono afflitti sommamente.and they shal kil him, and the third day he shal rise againe. And they vvere stroken sadde excedingly.et occident eum, et tertia die resurget. Et contristati sunt vehementer. 23And when they were come to Capharnaum, they that received the didrachmas, came to Peter, and said to him: Doth not your master pay the didrachma?Ed essendo entrati in Cafarnaum, si accontarono a Pietro quelli, che riscuotevano le due dramme, e gli dissero: Il vostro Maestro non paga egli le due dramme?And vvhen they vvere come to Capharnaum, there came they that receiued the didrachmes, vnto Peter, and said to him, Your maister doth he not pay the didrachmes?Et cum venissent Capharnaum, accesserunt qui didrachma accipiebant ad Petrum, et dixerunt ei: Magister vester non solvit didrachma ?
24He said: Yes. And when he was come into the house, Jesus prevented him, saying: What is thy opinion, Simon? The kings of the earth, of whom do they receive tribute or custom, of their own children, or of strangers?Ed ei rispose: Certo che si. Ed entrato che egli fu in casa, Gesù lo prevenne, e gli disse: Che te ne pare, o Simone? Da chi ricevono il tributo, od il censo i re della terra? da' proprj figliuoli, o dagli estranei?He saith, Yes. And vvhen he vvas entered into the house, IESVS preuented him, saying, what is thy opinion Simon? The kings of the earth of vvhom receiue they tribute or cense? of their children, or of strangers?Ait: Etiam. Et cum intrasset in domum, prævenit eum Jesus, dicens: Quid tibi videtur Simon ? reges terræ a quibus accipiunt tributum vel censum ? a filiis suis, an ab alienis ? 25And he said: Of strangers. Jesus said to him: Then the children are free.Dagli estranei, rispose Pietro. E Gestì soggiunsegli: Dunque esenti sono i figliuoli.And he said, Of strangers. IESVS said to him, Then the children are free.Et ille dixit: Ab alienis. Dixit illi Jesus: Ergo liberi sunt filii. 26But that we may not scandalize them, go to the sea, and cast in a hook: and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee.Con tutto ciò per non recare ad essi scandalo, va al mare, e getta l'amo; e prendi il primo pesce, che verrà su: e apertagli la bocca, vi troverai uno statere: piglialo, e paga per me e per te.But that vve may not scandalize them, goe thy vvaies to the sea, and cast a hooke: and that fish vvhich shal first come vp, take: and vvhen thou hast opened his mouth, thou shalt find a stater: take that, and giue it them for me and thee.Ut autem non scandalizemus eos, vade ad mare, et mitte hamum: et eum piscem, qui primus ascenderit, tolle: et aperto ore ejus, invenies staterem: illum sumens, da eis pro me et te.
17:1
about the year A.D. 32.
St. Chrysostom
And after six days. St. Matthew reckons neither the day of the promise, nor the day of the transfiguration; St. Luke, including both, calls the interval about eight days, osei emerai okto. (St. Chrysostom)
He took Peter, as head of the apostolic college; James, as first to shed his blood for the faith; and John, as he was to survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to St. Chrysostom on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as St. Jerome testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his Journey from Aleppo to Jerusalem, p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by St. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because St. Mark 9:29, says, that Christ and his apostles, departing thence, passed through Galilee, and not out of Galilee, and suppose it might be Libanus, because it was near Caesarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. (Matthew 16:13.)
Tirinus
Mount Libanus is the highest in Palestine, according to St. Jerome; and of it Isaias prophesied: "the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God," 35:2. (Tirinus)
But, as we said above, Thabor is very generally supposed to have been the mountain.
17:2
St. Jerome
Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome)
Calvin translates metamorphousthai, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn: Quicunque Christum quaeritis, Oculos in altum tollite; Illìc licebit visere Signum perennis gloriae.
17:3
St. Chrysostom
Moses and Elias. Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. (St. Chrysostom, hom. lvii.)
Jansenius
St. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in (Apocalypse 11.), though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. (Jansenius)
St. Augustine
It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. (St. Augustine, de cura pro mort. Matthew 15:16.)
Bristow
For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. (Bristow)
Haydock
All interpreters agree, that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. (Haydock)
17:6
St. Jerome
And were very much afraid. There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. (St. Jerome)
The Almighty, it seems, was pleased to fulfil the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. St. Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elias, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other.
Haydock
Hear ye Him: that is as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elias, or any other teacher. (Haydock)
17:7
St. Jerome
And Jesus came and touched. The terrified disciples were still prostrate on the ground, and unable to rise, when Jesus, with his usual benevolence, approaches, touches them, expels their fear, and restores them to the use of their limbs. (St. Jerome)
17:9
Tell the vision to no man, till the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors.
17:10
Witham
Elias must come first. The prophet Elias will come again in person before my second coming to judgment, and will re-establish all things, by the conversion of the Jews to the Christian faith, according to the common opinion. But John the Baptist who was Elias in spirit, is already come. See Matthew 11:14. (Witham)
This was a vulgar error spread by the Scribes among the Jewish people. It proceeded from an erroneous interpretation of Scripture. They confounded the two comings of our Saviour. The Baptist was the precursor of Christ at his first coming, and was styled by our Lord Elias, because he performed the office of Elias; and he shall go before Him in the spirit and power of Elias. (Luke 1:17.)
St. Chrysostom
But this prophet in person will be the precursor of the second coming of Christ. Whereby Malachias, predicting this coming of Christ, says: I will send to you Elias the Thesbite; thus evidently distinguishing him from the Baptist, who was also Elias in spirit and in the dignity of his office. (St. Chrysostom, hom. lviii.)
Jesus Christ here confirms the literal sense of the prophecy; (Malachias 4:5,) but, in the next verse, he shews a prior, though less perfect accomplishment of the same in the person of John the Baptist, who was raised by God to prepare the ways of the Lord.
17:11
Shall ... restore all things. According to St. Chrysostom, Theophylactus, and others, these words signify that Elias shall restore all the Jews to the one true faith towards the end of the world; or, according to St. Augustine, he shall strengthen those that shall be found wavering in the persecution of Antichrist.
17:12
St. Chrysostom
So also shall the Son of man. Jesus in a most beautiful manner takes advantage of this conversation, to remind them of his future passion, and from the recollection of the sufferings of John, affords them comfort in his own. (St. Chrysostom)
17:14
Origen † AD 253
And when he was come. Peter, by wishing to remain on the holy mount, preferred his own gratification to the good of many. But true charity seeketh not its own advantage only; what therefore appeared good to Peter, did not appear so to Christ, who descends from the mountain, as from his high throne in heaven, to visit man. (Origen)
17:15
St. Jerome
I brought him to thy disciples. By these words the man here mentioned privately accuses the apostles, though the impossibility of the cure is not always to be attributed to the weakness of God's servants, but sometimes to the want of faith in the afflicted. (St. Jerome)
St. Chrysostom
Stand astonished at the folly of this man! how he accuses the apostles before Jesus! But Christ frees them from this inculpation, imputing the fault entirely to the man himself. For it is evident, from many circumstances, that he was weak in faith. Our Saviour does not inveigh against this man alone, not to wound his feelings too sensibly, but against the whole people of the Jews. We may infer, that many of the bystanders entertained false notions of his disciples, from these words of deserved reproach: O! unbelieving and incredulous generation, how long shall I be with you? In which words, he shews us how much he wished for his passion, and his departure hence. (St. Chrysostom)
St. Jerome
We must not imagine that our Saviour, who was meekness and mildness itself, uttered on this occasion words of anger and intemperance. Not unlike a feeling and tender physician, observing his patient totally disregarding his prescriptions, he says, How long shall I visit you; how long shall I order one thing, and you do the contrary? Thus Jesus is not angry with the man, but with the vices of the man; and in him he upbraids the Jews, in general, for their incredulity and perversity. (St. Jerome)
Bible de Vence
The general sentiment is, that these reproaches are limited to the people; some extend them to the apostles. See below, ver. 19. (Bible de Vence)
17:18
Why could not we? The disciples began to apprehend that they had incurred their Master's displeasure, and had thereby lost their power of working miracles. They come therefore secretly to Jesus Christ, to learn why they could not cast out devils. He answered them, that it was their want of faith, which probably failed them on this occasion, on account of the difficulty of the cure, little reflecting that the virtue of the Lord, which worked in them, was superior to every possible evil of both mind and body.
Jansenius
St. Hilary is of opinion, that during the absence of Christ on the mountain, the fervour of the apostles had begun to abate. (Jansenius)
17:19
Witham
If you have faith as a grain of mustard-seed. Christ insinuates to his apostles, as if they had not yet faith enough to work great miracles, which require a firm faith joined with a lively confidence in God. The mustard-seed is brought in with an allusion to its hot and active qualities. (Witham)
Challoner
That is, a perfect faith; which, in its properties and its fruits, resembles the grain of mustard-seed in the parable. (chap. 13:31.) (Challoner)
Jansenius
By faith is here understood, not that virtue by which we assent to all things that are to be believed of Christ, the first, of the theological virtues, in which the apostles were not deficient, but that confidence in the power and goodness of God, that he will on such an occasion exert these, his attributes, in favour of the supplicant. To have a true faith of this kind, and free from all presumption, is a great and high privilege, which the Holy Ghost breathes into such only as he pleases. (Jansenius)
Tirinus
Examples of this efficacious faith are given by St. Paul. (Hebrews 11.) St. Gregory of Neo-Caesarea is also related, by Eusebius and Ven. Bede, to have removed by the efficacy of his faith a rock, which obstructed the building of a church; thus literally fulfilling the promise of Jesus Christ. (Tirinus)
Haydock
The faith of the apostles, especially of those that had not been present at the transfiguration, was not perfect and complete in all its parts, till after the resurrection and ascension of Jesus Christ, and the descent of the Holy Ghost. (Haydock)
St. Jerome understands by mountains, things the most difficult to be effected.
17:20
Bristow
See here the efficacy of prayer and fasting! What the apostles could not do, prayer accompanied with fasting can effect. How then can that be genuine religion, which makes fasting an object of ridicule? We see also here that the true Church in her exorcisms follows Scripture, when she uses besides the name of Jesus, many prayers and much fasting to drive out the devils, because these, as well as faith, are here required. (Bristow)
17:21
Bible de Vence
Jesus then taking the road to Jerusalem with his disciples, and whilst they were in Galilee, which they had to pass through, he spake to them of his sufferings, death, and resurrection. (Bible de Vence)
17:22
Witham
They were troubled exceedingly, not being able to comprehend the mystery of Christ's sufferings and death, which were so opposite to the notions they had of the glorious kingdom of the Messias. (Witham)
St. Chrysostom
This grief was the consequence of their attachment to their divine Master. They were ignorant, as St. Mark and St. Luke notice, of the word that was spoken. They full well understood that he would be put to death, but did not sufficiently comprehend the shortness of his rest in the grave, the nature of his triumphant resurrection, nor the inestimable benefits which his death would bring on the world. (St. Chrysostom, hom. lix.)
17:23
Witham
They that received the didrachmas, (ta didrachma) in value about fifteen-pence of our money. (Witham)
A tax, according to some, laid on every person who was twenty years of age, for the service of the temple. See Exodus xxx. St. Chrysostom thinks it was paid for the first-born only, whom the Lord would have redeemed for the first-born of the Egyptians, whom he slew. Others think it was a tribute paid to the Romans, as Christ, in ver. 24, seems to insinuate, by mentioning the kings of the earth; and the Jews were tributary to them at this time. In ver. 24, the evangelist uses the word Kensos, taken from the Latin census, or tax.
17:25
Jansenius
Then the children. From these words and the following, that we may not scandalize them, some argue that Christians are exempt from taxes. The fallacy of this deduction is victoriously demonstrated from the express words of St. Paul, (Romans xiii.) commanding us to be subject to the higher powers, not only for wrath, but also for conscience sake: Render tribute to whom tribute is due; custom to whom custom, etc. The word children then does not mean subjects, but must be understood in its natural limited sense. (Jansenius)
Haydock
Jesus Christ argues a minori ad majus thus, if the kings of the earth exact money from their subjects only, and exempt their own children, how much more ought I to be exempt, who do not claim my descent from a temporal prince only, but from the supreme King of heaven. This example our Saviour would never have adduced, says St. Chrysostom had he not really been the Son of God. (hom. lix.) Our Saviour uniformly waved his right to exemptions in temporal things: he declares every where that temporal princes have nothing to fear from him, or his doctrines, since his kingdom is not of this world. (Haydock)
17:26
St. Chrysostom
But that we may not. Jesus Christ pays the tribute, not as one subject to the law, but as consulting the infirmity of the people; but he first shews himself exempt from the above example, lest his disciples might take occasion of scandal therefrom. (St. Chrysostom, hom. lix.)
For me and thee. A great mystery this: Jesus Christ paid not only for himself, but for the future representative of Him and his Church, in whom, as chief, the rest were comprised. (St. Augustine, q. ex Nov. Tes. q. lxxv. tom. 4.) Jesus Christ here, as well as on many other occasions, pointedly marks the precedence of Peter, which might give rise to the strife and contention of the disciples, in the commencement of the ensuing chapter, on the subject of superiority. Thus St. Jerome, St. Chrysostom, Tirinus, etc.
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As a grain of mustard seed.... That is, a perfect faith; which in its properties, and its fruits, resembles the grain of mustard seed, in the parable, chap. 13. 31.
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The didrachmas.... A didrachma was half a sicle, or half a stater; that is, about 15d. English: which was a tax laid upon every head for the service of the temple.
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The TRANSFIGVRATION of our Lord, celebrated in the Church the 6. of Aug.
Concordance Mr. 9, 2.
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2. Transfigured.] Marke in this Transfiguration many maruelous points, as, Christ can exhibite his body vnder what forme he list. that he made not only his owne body, which then was mortal, but also the bodies of Moyses and Elias, the one dead, the other to die, for the time as it were immortal: thereby to represent the state and glorie of his body and his Saincts in heauen. By which maruelous transfiguring of his body, you may the lesse maruel that he can exhibite his body vnder the forme of bread and vvine or otherwise as he list.
Concordance Luc. 9, 28.
Concordance 2. Pet. 1, 17.
In the liturgy The Gospel of the said feast, & of the 2. Sunday in Lent: and on the Saterday before.
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3. Appeared Moyses.] By this that Moyses personally appeared and was present with Christ, Saincts after their death deale with and for the liuing. it is plaine that the Saincts departed may in person be present at the affaires of the liuing. August. de cura pro mort. c. 15. 16. For euen as Angels els where, so here the Saincts also serued our Sauiour: and therfore as Angels both in the old Testament and the new, were present often at the affaires of men, so may Saincts.
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9. Mount.] Holy places. This mount (commonly esteemed and named of the ancient fathers Thabor) S. Peter calleth the holy Mount because of this wonderful vision, 2. Pet. 1. 18. like as in the old Testament where God appeared to Moyses in the bush and els where to others, he calleth the place of such Apparitions, Exo. 3, •. holy ground. Deuotion and Pilgrimage to the same. Wherby it is euident that by such Apparitions, places are sanctified, and therevpon groweth a religion and deuotion in the faithful toward such places, and namely to this Mount Thabor (called in S. Hierom Itabirium Ep. 17.) there was great Pilgrimage in the Primitiue Church, as vnto al those places which our Sauiour had sanctified with his presence and miracles, and therfore to the whole land of promis, The holy land. for that cause called the holy land. Su S. Hiero. in Epitap. Paula. & ep. 17. & 18 ad Mercellam.
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Concordance Mal. 4, 5.
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11. Elias shal come.] He distinguisheth here plainly betwene Elias in person, who is yet to come before the iudgement: Elias. and betwene Elias in name, Luc. c. 17. to wit, Iohn the Baptist, who is come already in the spirit and vertue of Elias. Mal. 4, 5. So that it is not Iohn Baptist only nor principally of whom Malachie prophecieth (as our Aduersaries say) but Elias also him self in person.
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Concordance Mar. 9, 14.
Concordance Luc. 9, 37.
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19. Why could not we.] No maruel if the Exorcists of the Catholike Church which haue power to cast out diuels, True miracles onely in the Cath. Church. yet doe it not alwaies when they wil, and many times with much a doe: Wheras the Apostles hauing receiued this power before ouer vncleane spirites, yet here cānot cast thē out. Mt. 10. But as for haeretikes, they can neuer doe it, nor any other true miracle, to confirme their false saith.
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20. Faith as mustard seed.) This is the Catholike faith, by which only al miracles are wrought: yet not of euery one that hath the Catholike faith, but of such as haue a great and forcible faith and withal the gift of miracles. These are able as here wee see by Christes warrant not only to doe other wonderful miracles here signified by this one, 1. Cor. 13. Hiero. in vita S. Hi lari•nis. Niceph. li. 6, c. 17. but also this very same, that is, to moue mountaines in deede, as S. Paul also presupposeth, and S. Hierom affirmeth, and Ecclesiastical histories namely telleth of Gregorius Neocaesariensnis, Gregorius Than maturgus. that he moued a mountaine to make roome for the foundation of a Church, called therfore and for other his wonderful miracles, Thaumaturgus. And yet faithlesse Heretikes laugh at al such things and beleue them not.
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21. Prayer aud fasting.) Prayer and Fasting. The force of fasting and praying: whereby also we may see that the holy Churche in Exorcismes doeth according to the Scriptures. Greg. Niss. de vit. Gregorij. When shee vseth beside the name of IESVS, many prayers and much fasting to driue out Deuils. because these also are here required beside faith.
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Concordance Mr. 9, 31
Concordance Luc. 9, 44.
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These didrachmes were peeces of money which they payed for tribute.
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26. The Children fres.) Though Christ to auoid scandal, payed tribute, yet in deede he sheweth that both him self ought to be free from such payments (as being the kings sonne, aswel by his eternal birth of God the Father, as temporal of Dauid) and also his Apostles, as being of his familie, and in them their successors the whole Clergie, who are called in Scripture the lotte and portion of our Lord. The priuileges and exemptions of the Clergie. which exemption and priuilege being grounded vpon the very law of nature it self, and therfore practised euen among the Heathen (Gen. 42, 27.) good Christian Princes haue confirmed and ratified by their lawes in the honour of Christ, whose ministers they are, and as it were the kings sonnes. as S. Hierom declareth playnly in these wordes, We for his honour pay not tributes, and as the Kings sonnes, are free from such payments. Hiero. vpon this place.
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27. Me and thee.] A great mysterie in that he payed not only for him self, Peters praeminence. but for Peter bearing the Person of the Churche, and in whom as the cheefe, the rest were conteyned. Aug. q. exno. Test. q. •5. to. 4.
This stater was a double didrachme, and therfore was payed for two.
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Tatian † AD 180 The Diatessaron 24
… [13] hear ye therefore him. And when this voice was heard, Jesus was found alone. [14] And the disciples, when they heard the voice, fell on their faces from the fear which [15] took hold of them. And Jesus came and touched them and said, Arise, be not [16] afraid. And they lifted up their eyes, and saw Jesus as he was.
St Irenaeus of Lyons † AD 202 Against Heresies 2.24.4
… Pater, too, contains five letters; Agape (love), too, consists of five letters; and our Lord, after blessing the five loaves, fed with them five thousand men. Five virgins were called wise by the Lord; and, in like manner, five were styled foolish. Again, five men are said to have been with the Lord when He obtained testimony
Tertullian † AD 220 The Prescription Against Heretics 22
… Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father’s voice moreover, from heaven?
Tertullian † AD 220 On Monogamy 8
… 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
Tertullian † AD 220 On Fasting 6
… 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.
St Hippolytus † AD 235 The Refutation of All Heresies 6.42
And he says, as the result of this computation and that proportion, that in the similitude of an image He appeared who after the six days Himself ascended the mountain a fourth person, and became the sixth.
Origen † AD 254 Origen's Commentary on Matthew 12.36
“ Now after six days, ” according to Matthew and Mark,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
2. “And after six days He taketh with Him Peter and James and John.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
… Paul too does the same, when occasion calls, saying thus, “I knew a man fourteen years ago”; yet in fact he has gone through other no trifling praises of himself. Seems it to thee a small thing that, when he had heard, “Follow Me,” he straightway left his nets, and his father, and followed; and that Christ took him alone with Peter into the mountain, (
St Jerome † AD 420 The Letters of St. Jerome 46.13
… We shall enter the very caves where in the time of persecution and famine the companies of the prophets were fed. If only you will come, we shall go to see Nazareth, as its name denotes, the flower of Galilee. Not far off Cana will be visible, where the water was turned into wine. We shall make our way to Tabor,
St Augustine of Hippo † AD 430 City of God 20.30
… for He spared them, having come to be judged and not yet to judge. He brought forth judgment in truth, declaring that they should be punished did they persist in their wickedness. His face shone on the Mount,
St Augustine of Hippo † AD 430 On Christian Doctrine 3.35
… As, for example, in reference to the time when, in the presence of only three of His disciples, our Lord was transfigured on the mount, so that His face shone as the sun, and His raiment was white as snow, one evangelist says that this event occurred “after eight days,” while another says that it occurred “after six days.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.13
… For the Scriptures have the well-known habit of dealing simply with the round numbers, without mention of fractions, especially in matters of time. We have an example of this in the case of the “eight days,” after which, as they tell us, He went up into a mountain, —a space which is given by Matthew and Mark as “six days after,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.0
On the words of the Gospel, Matt. xvii. 1 , “After six days Jesus taketh with Him Peter, and James, and John his brother,” etc.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.1
… For it is this of which He had said, “Verily I say unto you, there be some standing here which shall not taste of death till they see the Son of Man in His Kingdom.” Then began the passage which has just been read. “When He had said this, after six days He took three disciples, Peter, and James, and John, and went up into a mountain.”
Pope St Leo I the Great † AD 461 Sermons 51
A Homily delivered on the Saturday before the Second Sunday in Lent—on the Transfiguration, S.
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Tatian † AD 180 The Diatessaron 24
[2] And after six days Jesus took Simon Cephas, and James, and John his brother, [3] and brought them up into a high mountain, the three of them only. And while they [4] were praying, Jesus changed, and became after the fashion of another person;
Tertullian † AD 220 On the Resurrection of the Flesh 55
… But he was Moses still, even when he was not visible. So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning. The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise.
Origen † AD 254 Origen's Commentary on Matthew 12.37
… But hear these things, if you can, at the same time giving heed spiritually, that it is not said simply, “He was transfigured,” but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, “He was transfigured before them.”
Origen † AD 254 Origen's Commentary on Matthew 12.38
And not only is He transfigured before such disciples, nor does He only add to the transfiguration the shining of His face as the sun; but further also to those who were led up by Him into the high mountain apart, His garments appear white as the light.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 44
… and here, the Lord Jesus Christ shone like the sun,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.7
… But He saith, There shall no man see My face, and live . For this reason then, because no man could see the face of the Godhead and live, He took on Him the face of human nature, that we might see this and live. And yet when He wished to shew even that with a little majesty, when His face did shine as the sun
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He was driven into exile into Egypt—but He drove away the Egyptian idols. He had no form nor comeliness in the eyes of the Jews —but to David He is fairer than the children of men. And on the Mountain He was bright as the lightning, and became more luminous than the sun,
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… 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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
Having taken therefore the leaders, “He bringeth them up into a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. And there appeared unto them Moses and Elias talking with Him.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 29
… but the same members glowed with the brightness of the sun and blinded the eyes of the Apostles. Hence, also, His garments were changed, but so as to become white and glistening, not aërial, for I suppose you do not intend to maintain that His clothes also were spiritual.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… It is not meant by this, however, that the Lord could not alter the form of His flesh, so that His figure might be literally and actually different, and not the one which they were in the habit of beholding. For, indeed, even before His passion, He was transfigured on the mount so that His countenance “did shine as the sun.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.2
2. The Lord Jesus Himself shone bright as the sun; His raiment became white as the snow; and Moses and Elias talked with Him.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 29
1. We heard when the Holy Gospel was being read of the great vision on the mount, in which Jesus showed Himself to the three disciples, Peter, James, and John. “His face did shine as the sun:” this is a figure of the shining of the Gospel. “His raiment was white as the snow:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 51.12
… “Thou shalt wash me,” that is, shalt cleanse me: “and above snow I shall be whitened.” “Although,” he saith, “your sins shall have been like scarlet, like snow I will whiten.” Out of such men Christ doth present to Himself a vesture without spot and wrinkle. Further, His vesture on the mount, which shone forth like whitened snow,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.24
… Therefore since He hath predestinated these, who at present are cold and creep on earth, and as yet glow not with the spirit of love (for as yet He speaketh of predestination), God hath given these as a sort of wool: He is about to make of them a garment. Rightly did the “raiment” of Christ “shine” on the mountain, “like snow.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 6.22
… ‘You cannot show,’ rejoined Sisinnius, ‘that a priest should be clothed in black. But Solomon is my authority, whose exhortation is, “Let thy garments be white.” And our Saviour in the Gospels appears clothed in white raiment:
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St Irenaeus of Lyons † AD 202 Against Heresies 4.20.9
… that it is impossible for man to see God; and that, through the wisdom of God, man shall see Him in the last times, in the depth of a rock, that is, in His coming as a man. And for this reason did He [the Lord] confer with him face to face on the top of a mountain, Elias being also present, as the Gospel relates,
Tertullian † AD 220 A Treatise on the Soul 17
… On this false principle it was that Marcion actually chose to believe that He was a phantom, denying to Him the reality of a perfect body. Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount;
Tertullian † AD 220 On the Resurrection of the Flesh 55
… but He still retained features which Peter could recognise. In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory—the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off.
Origen † AD 254 Origen's Commentary on Matthew 12.38
… for such is the force of the words “talking with Him;”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.4
… Rightly did Peter wish to be there where he saw them. Rightly did they appear in the mount with Christ in glory,
St Ambrose of Milan † AD 397 Concerning Virgins 1.3
12. But some one will say: “But Elijah is seen to have had nothing to do with the embraces of bodily love.” And therefore was he carried by a chariot into heaven, therefore he appeared glorified with the Lord,
St Augustine of Hippo † AD 430 Letters of St. Augustin 158.6
… and as to Moses, whose body was buried, it is plain from the gospel narrative that he came in the body to the Lord on the mountain to which He and His disciples had retired.
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 18
… But if this book be spoken against from the canon of the Hebrews, (because it is not contained therein,) what shall we say of Moses, whom certainly we read both in Deuteronomy to have died, and in the Gospel to have, together with Elias who died not, appeared unto the living?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 124.2
… For we cannot fail to have some who so believe, if there is no want of those also who affirm that Moses is alive; because it is written that his sepulchre could not be found, and that he appeared with the Lord on the mountain along with Elias,
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Tatian † AD 180 The Diatessaron 24
… And Simon and those that were with him were heavy in the drowsiness of sleep; and with effort they roused themselves, and saw his glory, and those two men that were standing with him. [8] [Arabic, p. 93] And when they began to depart from him, Simon said unto Jesus, My [9] Master, it is good for us to be here:
Tertullian † AD 220 On Fasting 6
… “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
Origen † AD 254 Origen's Commentary on Matthew 12.40
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, ”
Origen † AD 254 Origen's Commentary on Matthew 12.41
… 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 here.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… For if we had to endure countless deaths every day, or even hell itself, for the sake of seeing Christ coming in His glory, and being enrolled in the company of the saints, ought we not to undergo all those things? Hear what the blessed Peter says; “it is good for us to be here.”
St John Chrysostom † AD 407 Commentary on Galatians 2
… 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; (
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.3
3. Peter sees this, and as a man savouring the things of men says, “Lord, it is good for us to be here.”
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Tatian † AD 180 The Diatessaron 24
… one for thee, and one for Moses, and one for Elijah; not knowing [10] what he said, because of the fear which took possession of them. And while he [11] was yet saying that, a bright cloud overshadowed them. And when they saw Moses [12] and Elijah that they had entered into that cloud, they feared again.
Tertullian † AD 220 Against Praxeas 23
… (At another time) He said: “I am come in my Father’s name.” Accordingly, the Son’s voice was indeed alone sufficient, (when addressed) to the Father. But, behold, with an abundance (of evidence) the Father from heaven replies, for the purpose of testifying to the Son: “This is my beloved Son, in whom I am well pleased; hear ye Him.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 5
… “This is our God; there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved.” He saith well. For who is Jacob His servant, Israel His beloved, but He of whom He crieth, saying, “This is my beloved Son, in whom I am well pleased: hear ye Him?”
St Hippolytus † AD 235 Against the Heresy of One Noetus 18
… This is He who was hymned by the angels, and seen by the shepherds, and waited for by Simeon, and witnessed to by Anna. This is He who was inquired after by the wise men, and indicated by the star; He who was engaged in His Father’s house, and pointed to by John, and witnessed to by the Father from above in the voice, “This is my beloved Son; hear ye Him.”
Origen † AD 254 Origen's Commentary on Matthew 12.42
Next to these come the words, “ While He was yet speaking, behold, also, a bright cloud overshadowed them, ”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.14
… us to obey and do that which Christ did, and what He commanded to be done, since He Himself says in the Gospel, “If ye do whatsoever I command you, henceforth I call you not servants, but friends.” And that Christ alone ought to be heard, the Father also testifies from heaven, saying, “This is my well-beloved Son, in whom I am well pleased; hear ye Him.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.11
… “For from Sion shall go forth the law, and the word of the Lord from Jerusalem; and He shall judge among the nations.” Likewise in the Gospel according to Matthew: “And behold a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye Him.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.23
23. Let Sabellius, if he dare, confound Father and Son as two names with one meaning, making of them not Unity but One Person. He shall have a prompt answer from the Gospels, not once or twice, but often repeated, This is My beloved Son, in Whom I am well pleased
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.24
… When the Lord, apparelled in splendour, was standing upon the Mountain, with Moses and Elias at His side, and the three Pillars of the churches who had been chosen as witnesses to the truth of the vision and the voice, the Father spoke thus from heaven:— This is My beloved Son in Whom I am well pleased; hear Him
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.20
… And ye have not His word abiding in you, for Whom He sent, Him ye believe not. How can the Father be truly said to have borne witness of the Son, when neither He Himself was seen, nor His voice heard? Yet I remember that a voice was heard from Heaven, which said, This is My beloved Son, in Whom I have been well pleased; hear ye Him
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 12.14
… as though, because God also applied to Israel the epithet Mine , the adoption of those who have been made sons was misrepresented as though it were an actual birth, and therefore the phrase used of Him, This is My beloved Son
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… Who does not see, that the brightness cannot be separated from the light, but that it is by nature proper to it, and co-existent with it, and is not produced after it? Again, when the Father says, ‘This is My beloved Son
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.18
32. It is plain from this that the Arians are not fighting with us about their heresy; but while they pretend us, their real fight is against the Godhead Itself. For if the voice were ours which says, ‘This it My Son
St Gregory of Nyssa † AD 395 Against Eunomius 4.1
… how do you make systems for the incorporeal by the passions that affect the body? Cease to draw your account of the nature of things above from those that are below. I proclaim the Lord as the Son of God, because the gospel from heaven, given through the bright cloud, thus proclaimed Him; for “This,” He saith, “is My beloved Son
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.10
… For it is written: “No man cometh to the Father, save by Me.” Whatsoever, therefore, thou dost conceive concerning the Father—yea, be it even His eternity—thou canst not conceive aught concerning Him save by the Son’s aid, nor can any understanding ascend to the Father save through the Son. “This is My dearly-beloved Son,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.13
… But since he ignorantly thought that for three persons three tabernacles should be set up, he was corrected by the sovereign voice of God the Father, saying, “This is My dearly beloved Son: hear ye Him.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.14
127. Tell Him that you owed no credence to the Son, whereto He will answer: “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?”
St Ambrose of Milan † AD 397 Concerning Virgins 3.1.3
… Love Him I say. He it is Whom the Father begat before the morning star, as being eternal, He brought Him forth from the womb as the Son; He uttered him from His heart, as the Word. He it is in Whom the Father is well pleased;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
And the cloud was bright. For “while he yet spake, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, which said, This is My beloved Son, in whom I am well pleased; hear ye Him.”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 4
That God then is the Father of His only Son our Lord is to be believed, not discussed; for it is not lawful for a servant to dispute about the nativity of his lord. The Father hath borne witness from heaven, saying,
St Augustine of Hippo † AD 430 The Confessions 11.6
8. But how didst Thou speak? Was it in that manner in which the voice came from the cloud, saying, “This is my beloved Son”?
St Augustine of Hippo † AD 430 Letters of St. Augustin 169.7
7. Moreover, that sound of a voice was certainly not made indissolubly one with the person of the Father, for so soon as it was uttered it ceased to be. Neither was that form of a dove made indissolubly one with the person of Holy Spirit, for it also, like the bright cloud which covered the Saviour and His three disciples on the mount,
St Augustine of Hippo † AD 430 On the Holy Trinity 2.10
… But if words alone and sounds were wrought, by which to bring about some sensible presence of God to those first men, I do not know why I should not there understand the person of God the Father, seeing that His person is manifested also in that voice, when Jesus appeared in glory on the mount before the three disciples;
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 23.7
7. The voice from heaven at the Jordan should be compared with the voice heard on the Mount.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.27
27. And yet it is not without cause, but with reason and with truth said, that the Father, and not the Son and the Holy Spirit, said, “Thou art My beloved Son, in whom I am well pleased.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.3
… 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.”
Pseudo-Clement The Clementine Homilies 3.53
“But also a witnessing voice was heard from heaven, saying, ‘This is my beloved Son, in whom I am well pleased; hear Him.’
17:6
Tatian † AD 180 The Diatessaron 24
… And while he [11] was yet saying that, a bright cloud overshadowed them. And when they saw Moses [12] and Elijah that they had entered into that cloud, they feared again. And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him. And when this voice was heard, Jesus was found alone. [14]
Tertullian † AD 220 Against Praxeas 15
… A like danger to which also befell Peter, and John, and James, (who confronted not the same light) without risking the loss of their reason and mind; and if they, who were unable to endure the glory of the Son,
Origen † AD 254 Origen's Commentary on Matthew 12.43
But after these things it is written that, when they heard the voice from the cloud bearing testimony to the Son, the three Apostles, not being able to bear the glory of the voice and power resting upon it, “fell on their face,”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.12
87. The apostles truly saw this glory, when the Lord Jesus on the mount shone with the light of His Godhead: “The apostles,” it says, “saw it and fell on their face.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.13
… he fell on his face, brought low by the Father’s voice and the glorious beauty of the Son, but he was raised up by the Son, Whose wont it is to raise up them that are fallen.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.14
… “Did I not say to thee, ‘This is My well-beloved Son, in Whom I am well pleased: hear ye Him’?” What mean these words “hear ye Him,” if not “Hear Him when He saith: ‘All things that the Father hath are Mine’”? This did the apostles hear, even as it is written: “And they fell upon their faces, and were greatly afraid.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
6. “And when they heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they lifted up their eyes, they saw no man, save Jesus only.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… What! Has it escaped your memory how the Truth says, Whoso shall offend one of these little ones which believe in me, it were better for him that a mill stone were hanged about his neck, and that he were drowned in the depth of the sea (
17:7
Tatian † AD 180 The Diatessaron 24
… And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him. And when this voice was heard, Jesus was found alone. [14] And the disciples, when they heard the voice, fell on their faces from the fear which [15] took hold of them.
St Irenaeus of Lyons † AD 202 Against Heresies 1.14.6
6. He asserts that the fruit of this arrangement and analogy has been manifested in the likeness of an image, namely, Him who, after six days, ascended
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… fire from His countenance devoured;” and in another place, “Amongst the disobedient people shall the fire burn,” which plainly, in the revered Gospels, our Lord signified, when He said to the Jews, “Behold your house is left unto you desolate.” Also, in another place, “The king sent forth his armies, and destroyed those murderers, and burnt up their city.”
St Augustine of Hippo † AD 430 City of God 19.8
… Of this vast material for misery the earth is full, and therefore it is written, “Is not human life upon earth a trial?” And with the same reference the Lord says, “Woe to the world because of offenses!”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 28.5
5. But the Lord stretched out His hand, and raised them as they lay. And then “they saw no man, save Jesus only.”
17:8
Tatian † AD 180 The Diatessaron 24
… And a voice was heard out of the cloud, saying, This is my beloved Son, whom I have chosen; [13] hear ye therefore him. And when this voice was heard, Jesus was found alone. [14] And the disciples, when they heard the voice, fell on their faces from the fear which [15] took hold of them. And Jesus came and touched them and said, Arise, be not [16] afraid.
Origen † AD 254 Origen's Commentary on Matthew 12.43
… but, after the touch of the Word, lifting up their eyes they saw Jesus only and no other.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.13
… he fell on his face, brought low by the Father’s voice and the glorious beauty of the Son, but he was raised up by the Son, Whose wont it is to raise up them that are fallen. Then he saw one only,
17:9
Tatian † AD 180 The Diatessaron 24
… But I say unto you, that Elijah is come, and they knew him not, and have done unto him whatsoever they desired, as it was written of him. [23, 24] In like manner the Son of man is to suffer of them. Then understood the disciples that he spake unto them concerning John the Baptist.
Origen † AD 254 Origen Against Celsus i.48
… For this great man did not perceive that it was not in keeping with Him who commanded His disciples on the occasion of the vision on the mount, “Tell what ye have seen to no man, until the Son of man be risen from the dead,”
Origen † AD 254 Origen's Commentary on Matthew 12.43
… But after the dispensation in the mountain, when the disciples were coming down from the mountain in order that, when they had come to the multitude, they might serve the Son of God concerning the salvation of the people, Jesus commanded the disciples saying, “Tell the vision to no man until the Son of man rise from the dead.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 5.6
71. A thing impossible for man, then, was asked of Him. But He was unwilling to say that men could not sit with Him; seeing that He desired His divine glory should be veiled, and not revealed before He rose again.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 54
For “as they came down from the mount, He charged them to tell the vision to no man, until He were risen from the dead.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… And that you may see that this is strictly the case, look how many things I shall enumerate. What, I pray you, was greater than their having learned what they did learn? Thus, they learned that there is a Son of God, and that God has a Son equal with Himself in dignity ( John v. 17–20 ); they learned that there will be a resurrection (
17:10
Origen † AD 254 Origen's Commentary on Matthew 13.1
“ The disciples asked Him, saying, Why then say the scribes that Elijah must first come ?”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… And likewise, further, this might be inquired into, to whom refer the words, “But they did in him whatsoever they listed.” Was it to the scribes in regard to whom the disciples inquired and said, “Why then do the scribes say that Elijah must first come?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 26
… “But ran in,” etc. just as we are wont to do, she was eager to be herself the bringer of the good tidings, for good news it was indeed. “And they said unto her, Thou art mad: but she constantly affirmed that it was even so: then said they, It is his Angel.” ( v. 15 .) This is a truth, that each man has an Angel.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 16
For they expected that Elias also would come, as Christ declares; for when His disciples enquired, “How then do the scribes say that Elias must first come?” (
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.57
… And Jesus answered and said unto them, Elias truly shall first come and restore all things. But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that He spake unto them of John the Baptist.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… “How then say the scribes,” that is, those skilled in the law, “that Elias must first come?” And the Lord said, “Elias is already come, and they have done unto him what they listed;” and, if you wish to know, John the Baptist is he.
17:11
Origen † AD 254 Origen's Commentary on Matthew 13.2
… And likewise, by Elijah, in this place, I do not understand the soul of that prophet but his spirit and his power; for these it is by which all things shall be restored,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
In this sense Elias is come: but if thou wouldest seek the Tishbite, he is coming. Wherefore also He said, “Elias truly cometh, and shall restore all things.”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 4
But fear not. “In those that perish” he will have his strength. For Elijah too will then come to give confidence to the faithful, and this Christ says; “Elijah cometh, and shall restore all things.” (
17:12
St Justin Martyr † AD 165 Dialogue with Trypho 49
… Wherefore also our Christ said, [when He was] on earth, to those who were affirming that Elijah must come before Christ: ‘Elijah shall come, and restore all things; but I say unto you, that Elijah has already come, and they knew him not, but have done to him whatsoever they chose.’
Tatian † AD 180 The Diatessaron 24
… He said unto them, Elijah cometh first to set in order everything, [Arabic, p. 94] and as it was written of the Son of man, that he should suffer many things, [22] and be rejected. But I say unto you, that Elijah is come, and they knew him not, and have done unto him whatsoever they desired, as it was written of him. [23, 24]
Tertullian † AD 220 A Treatise on the Soul 35
… I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord’s statement sponsor for their theory of transmigration, when He said, “Elias is come already, and they knew him not;”
Origen † AD 254 Origen's Commentary on Matthew 13.1
… wherefore, they say these things, thinking that the scribes lied. But to this the Saviour answers, not setting aside the traditions concerning Elijah, but saying that there was another advent of Elijah before that of Christ of which the scribes were ignorant; and, in regard to this, being ignorant of him, they “had done unto him whatsoever they listed,”
Origen † AD 254 Origen's Commentary on Matthew 13.2
… it is possible also that these several good spirits may be conceived as being in the same person. And this also we have brought forward, because of John having come before Christ “in the spirit and power of Elijah,” in order that the saying, “Elijah has already come,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
“But I say unto you, that Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of Man suffer of them. Then they understood that He spake to them of John.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.3.12
12. “The wicked therefore watcheth the righteous, and seeketh to slay him. But the Lord will not leave him in his hands” ( ver. 33 ). Wherefore then did He leave the Martyrs in the hands of the ungodly? Wherefore did they do unto them “whatsoever they would”?
17:13
Tatian † AD 180 The Diatessaron 24
… 94] and as it was written of the Son of man, that he should suffer many things, [22] and be rejected. But I say unto you, that Elijah is come, and they knew him not, and have done unto him whatsoever they desired, as it was written of him. [23, 24] In like manner the Son of man is to suffer of them.
Origen † AD 254 Origen's Commentary on Matthew 13.1
… then He says that according as they had done towards Elijah so would He suffer at their hands. And these things indeed as about Elijah the disciples asked and the Saviour answered, but when they heard they understood that the words, “Elijah has already come,” and that following which was spoken by the Saviour, had reference to John the Baptist.
Origen † AD 254 Origen's Commentary on Matthew 13.2
… And this also we have brought forward, because of John having come before Christ “in the spirit and power of Elijah,” in order that the saying, “Elijah has already come,” may be referred to the spirit of Elijah that was in John; as also the three disciples who had gone up with Him understood that He spake to them about John the Baptist.
17:14
Origen † AD 254 Origen's Commentary on Matthew 13.3
“ And when they were come to the multitude, there came to Him a man kneeling to Him and saying, Lord, have mercy upon my son. ”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
3. “And when they were come to the multitude, there came to Him a man, kneeling down to Him, and saying, Lord, have mercy on my son, for he is lunatic, and sore vexed; for ofttimes he falleth into the fire, and oft into the water. And I brought him unto Thy disciples, and they could not cure him.”
St Augustine of Hippo † AD 430 The Correction of the Donatists 3
… of devils drove down from the hill-side into the sea, or, being rescued from that destruction, and gathered together in the loving bosom of our Catholic Mother, they are delivered just as the boy was delivered by our Lord, whom his father brought to be healed of the devil, saying that ofttimes he was wont to fall into the fire, and oft into the water.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.58
116. Matthew goes on in the following terms: “And when He was come to the multitude, there came to Him a certain man, kneeling down before Him, and saying, Lord, have mercy on my son; for he is lunatic, and sore vexed;” and so on, down to the words, “Howbeit this kind is not cast out but by prayer and fasting.”
17:15
Tatian † AD 180 The Diatessaron 24
… he is my [31] only child : and the spirit cometh upon him suddenly. A lunacy hath come upon [32] him, and he meeteth with evils. And when it cometh upon him, it beateth him about; [33] and he foameth, and gnasheth his teeth, and wasteth;
St John Chrysostom † AD 407 Homily on the Paralytic Let Down Through the Roof 5
… and how was it that the servant of the centurion who believed rose from the bed of sickness and was preserved. Because the sick persons themselves were not able to believe. Hear then what the woman of Canaan says: “My daughter is grievously vexed with a devil and sometimes she falleth into the water and sometimes into the fire:”
St Jerome † AD 420 Against the Pelagians 2
Matt. xvii. 15 . The disciples could not relieve the lunatic, because of unbelief.
17:16
Tatian † AD 180 The Diatessaron 24
… A lunacy hath come upon [32] him, and he meeteth with evils. And when it cometh upon him, it beateth him about; [33] and he foameth, and gnasheth his teeth, and wasteth; and many times it hath thrown him into the water and into the fire to destroy him, and it hardly leaveth him after [34] [Arabic, p. 95] bruising him.
17:17
Tatian † AD 180 The Diatessaron 24
… And when it cometh upon him, it beateth him about; [33] and he foameth, and gnasheth his teeth, and wasteth; and many times it hath thrown him into the water and into the fire to destroy him, and it hardly leaveth him after [34] [Arabic, p. 95] bruising him. And I brought him near to thy disciples, and they could [35] not heal him.
Origen † AD 254 Origen's Commentary on Matthew 13.7
But when the Saviour said, “ O faithfulness and perverse generation, ”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
But He, acquitting them of the charges before the people, imputes the greater part to him. For, “O faithless and perverse generation,” these are His words, “how long shall I be with you?”
St Augustine of Hippo † AD 430 The Confessions 2.2
… Both boiled confusedly within me, and dragged away my unstable youth into the rough places of unchaste desires, and plunged me into a gulf of infamy. Thy anger had overshadowed me, and I knew it not. I was become deaf by the rattling of the chains of my mortality, the punishment for my soul’s pride; and I wandered farther from Thee, and Thou didst “suffer”
17:18
Tatian † AD 180 The Diatessaron 24
… And that spirit, devil, cried out much, and bruised him, and came out; and that child fell as one dead, and [43] many thought that he had died. But Jesus took him by his hand, and raised him [44] up, and gave him to his father; and that child was healed from that hour.
17:19
Origen † AD 254 Origen's Commentary on Matthew 10.19
Following this you may see, “ He did not there many mighty works because of their unbelief. ” We are taught by these things that powers were found in those who believed, since “to every one that hath shall be given and he shall have abundance,” but among unbelievers not only did the powers not work, but as Mark wrote, “They could not work.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.1
… and (ye shall say) even, Be lifted up and fall into the sea, and it shall obey you .
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.14
116. But let us remember what mountains fell, those, namely, of which it hath been said: “If ye shall have faith as a grain of mustard seed ye shall say to this mountain: Be thou removed, and be thou cast into the sea!”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.0
On the words of the Gospel, Matt. xvii. 19 , “Why could not we cast it out”? etc., and on prayer.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.1
1. Our Lord Jesus Christ reproved unbelief even in His own disciples, as we heard just now when the Gospel was being read. For when they had said, “Why could not we cast him out?” He answered, “Because of your unbelief.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 30.3
3. Wherefore, see how the Lord in this passage exhorted His disciples to prayer, when He said, “Ye could not cast out this devil because of your unbelief.”
John Cassian † AD 435 The Conferences of John Cassian 9.34
… “For,” He says, “if you have faith as a grain of mustard seed, ye shall say unto this mountain: Be thou removed, and it shall be removed; and nothing shall be impossible to you.”
17:20
Tatian † AD 180 The Diatessaron 24
[45] And when Jesus entered into the house, his disciples came, and asked him [46] privately, and said unto him, Why were we not able to heal him?
Origen † AD 254 Origen's Commentary on Matthew 10.19
… And the Saviour, acknowledging the method of healing, says, “Who touched Me? For I perceived that power went forth from Me.”
Origen † AD 254 Origen's Commentary on Matthew 13.5
… Under the inspiration of this Paul also said, “If I have all faith so as to remove mountains;” for he, who has all faith, which is as a grain of mustard seed,
Origen † AD 254 Origen's Commentary on Matthew 13.7
… But of the whole race of men on earth, I think, being oppressed by reason of their wickedness and His tarrying with them, the Saviour said, “How long shall I be with you?” We have already, then, spoken in part of the words, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain,”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.43
… “And if ye do not believe, neither shall ye understand.” Also in the Gospel according to Matthew: “O thou of little faith, wherefore didst thou doubt?” Also in the same place: “If you have faith as a grain of mustard seed, ye shall say to this mountain, Pass over from here to that place, and it shall pass over; and nothing shall be impossible unto you.”
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 83
83. Such are the words of Antony, and we ought not to doubt whether such marvels were wrought by the hand of a man. For it is the promise of the Saviour, when He saith, ‘If ye have faith as a grain of mustard seed, ye shall say to this mountain, remove hence and it shall remove; and nothing shall be impossible unto you
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 5.11
And of this faith it is said, If ye have faith as a grain of mustard seed
St John Chrysostom † AD 407 Homilies on First Corinthians 29
“And to another, faith:” not meaning by this faith the faith of doctrines, but the faith of miracles; concerning which Christ saith, “If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove.” (S.
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… for miracles are either in words or deeds. And how doth Christ say, that the least degree of faith is the being able to remove a mountain? For as though he were speaking something very small, did He express Himself when He said, “If ye have faith as a grain of mustard-seed, ye shall say to this mountain, Remove, and it shall remove;” (S.
St John Chrysostom † AD 407 Homilies on Ephesians 24
For this shield nothing shall be able to resist; for hearken to what Christ saith to His disciples, “If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 63
[3.] A great blessing truly is faith, great, and one which makes great those who hold it rightly with (good) living. By this men (are enabled) to do the things of God in His name. And well did Christ say, “If ye have faith ye shall say unto this mountain, Remove, and it shall remove” (
St Jerome † AD 420 The Life of S. Hilarion 40
… It roared for a long time as if indignant at the barrier, then little by little sank to its level. Epidaurus and all the region roundabout tell the story to this day, and mothers teach their children to hand down the remembrance of it to posterity. Verily, what was said to the Apostles,
St Jerome † AD 420 The Dialogue Against the Luciferians 1
… the Son of man cometh, shall he find faith on the earth?” let me remind them that the faith in question is that of which the Lord himself said, “Thy faith hath made thee whole.” And elsewhere, of the centurion, “I have not found so great faith, no, not in Israel.” And again, to the Apostles, “Why are ye fearful, O ye of little faith?” In another place also,
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 63
… Moreover, He attributes the deed to their actual operation: “If ye have faith in yourselves as a grain of mustard-seed, ye shall say unto this mountain, “Be thou removed, and be thou cast into the sea; and it shall be done, and nothing shall be impossible to you .”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 40.8
… you look at the tree and admire it. Foolish man! what you admire has grown out of that which gave you no delight. The faith of believers seems a thing of little value,—you have no scales to weigh it. Hear then to what it attains, and see its greatness: as the Lord Himself says in another place, “If ye have faith as a grain of mustard seed.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 46.5
… Let us seek mountains carried, and if we can find, it is manifest that this is our security. The Lord truly said to His disciples, “If ye have faith as a grain of mustard seed, ye shall say to this mountain, Be Thou removed, and be Thou cast into the sea, and it shall be done.”
Pseudo-Clement The Recognitions of Clement 5.2
… and not only free from suffering, but by even a little faith in God be able to cure the sufferings of others. For thus the true Prophet promised us, saying, ‘Verily I say to you, that if ye have faith as a grain of mustard seed, ye shall say to this mountain, Remove hence, and it shall remove.’
Pseudo-Clement The Recognitions of Clement 5.34
… He is the true worshipper of God, who not only is himself free from passions, but also sets others free from them; though they be so heavy that they are like mountains, he removes them by means of the faith with which he believes in God. Yea, by faith he truly removes mountains with their trees, if it be necessary.
Pseudo-Clement The Clementine Homilies 11.16
… If any one acts impiously, he is not pious; in like manner as, if he who is of another tribe keeps the law, he is a Jew; but he who does not keep it is a Greek. For the Jew believes God and keeps the law, by which faith he removes also other sufferings, though like mountains and heavy.
17:21
Tertullian † AD 220 On Fasting 8
Thereafter He prescribed to fasts a law—that they are to be performed “without sadness:” for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons:
Origen † AD 254 Origen's Commentary on Matthew 13.7
… and nothing shall be impossible to him who has so great faith. But let us also attend to this, “This kind goeth not out save by prayer and fasting,”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.15
… And since they say that we ought not to fast, let them prove for what cause Christ fasted, unless it were that His fast might be an example to us. Lastly, in His later words He taught us that evil cannot be easily overcome except by our fasting, saying: “This kind of devils is not cast out but by prayer and fasting.”
St Jerome † AD 420 Against Jovinianus 2.10
… Long-continued chastity and persistent fasting welcomed a Virgin Lord. His forerunner and herald, John, fed on locusts and wild honey, not on flesh; and the hermits of the desert and the monks in their cells, at first used the same sustenance. But the Lord Himself consecrated His baptism by a forty days’ fast, and He taught us that the more violent devils
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.59
117. Matthew continues thus: “And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men; and they shall kill Him, and the third day He shall rise again. And they were exceeding sorry.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 33.0
On the words of the Gospel, Matt. xvii. 21 , “How oft shall my brother sin against me,” etc.
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… Such men are “like a sounding pipe, or a tinkling cymbal;” and they bring no help to those over whom they make their adjurations; but they speak with terrible words, and affright people, but do not act with true faith, according to the teaching of our Lord, who hath said: “This kind goeth not out but by fasting and prayer,”
17:22
Origen † AD 254 Origen's Commentary on Matthew 13.8
“ And while they abode in Galilee, Jesus said unto them, The Son of man shall be delivered into the hands of men. ”
Origen † AD 254 Origen's Commentary on Matthew 13.9
… through whom we walk in newness of life, no longer sitting “in the region and shadow of death,” through the light of God which has sprung up upon us. But when the Saviour said, “The Son of man shall be delivered up into the hands of men, and they shall kill Him, and the third day He shall rise again,” they were “exceeding sorry,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, “As they abode in Galilee,” so it saith, “Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful
17:23
Tatian † AD 180 The Diatessaron 24
… for the Son of man is to be delivered into the hands of men, and they shall kill him; and when he is killed, he [51] shall rise on the third day. But they knew not the word which he spake unto them, for it was concealed from them, that they should not perceive it; and they feared to [52] ask him about this word.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 55
And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, “As they abode in Galilee,” so it saith, “Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.60
118. Matthew continues in these terms: “And when they were come to Capharnaum, they that received tribute money came to Peter, and said to him, Doth not your master pay tribute? He saith, Yes;” and so on, down to where we read: “Thou shall find a piece of money: that take, and give unto them for me and thee.”
17:24
Tatian † AD 180 The Diatessaron 25
… Jesus said unto him, Children then are free. Simon said unto him, Yea. Jesus said unto him, [7] Give thou also unto them, like the stranger. But, lest it trouble them, go thou to the sea, and cast a hook; and the first fish that cometh up, open its mouth, and thou shalt find a stater: take therefore that, and give for me and thee.
Origen † AD 254 Origen's Commentary on Matthew 13.10
“ And when they were come to Capernaum, they that received the half-shekel came to Peter. ”
Origen † AD 254 Origen's Commentary on Matthew 13.13
Moreover to the saying, “They that received the half-shekel came to Peter,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Yea, He promised that foun tains should flow from them that believe. He was wearied, but He is the Rest of them that are weary and heavy laden. He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish;
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… the one subdues, the other shuns the pleasures of the body; the one was more agreeable, the other more safe; the one ruling, the other restraining itself, in order to be wholly Christ’s, for to the perfect it is said: “He who will come after Me, let him deny himself, and take up his cross and follow Me.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… Did their King forbid His soldiers to pay and to render due service to the kings of the earth? Saith He not to the Jews who were striving to calumniate Him, “Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s”? Did He not even in His own Person pay tribute from the mouth of a fish?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 138.12
… “Lord” Christ, “Thou shalt repay for me.” For I, if I repay, have seized; Thou hast paid what Thou hast not seized. Lord, Thou shalt “repay for me.” Behold Him repaying for us. They came to Him, who exacted tribute:
17:25
Tatian † AD 180 The Diatessaron 25
[4] And when Simon went forth without, those that received two dirhams for the tribute came to Cephas, and said unto him, Doth your master not give his two [5] dirhams? He said unto them, Yea.
Origen † AD 254 Origen's Commentary on Matthew 13.11
… If, then, the Saviour inquires of Peter, saying, “The kings of the earth from whom do they receive toll or tribute—from their own sons or from strangers?”
17:26
Tatian † AD 180 The Diatessaron 25
… He said unto them, Yea. And when Cephas entered the house, Jesus anticipated him, and said unto him, What thinkest thou, Simon? the kings of the earth, from whom do they receive custom and tribute? from their sons, or from [6] [Arabic, p. 97] strangers?
Origen † AD 254 Origen's Commentary on Matthew 13.11
… then, the Saviour inquires of Peter, saying, “The kings of the earth from whom do they receive toll or tribute—from their own sons or from strangers?” and Peter replies not from their own sons, but “from strangers,” then Jesus says about such as are strangers to the kings of the earth, and on account of being free are sons, “Therefore the sons are free;”
Origen † AD 254 Origen's Commentary on Matthew 14.13
… and, on this account, I suppose that he took him by the throat, when he had gone out from the king, for unless he had gone out he would not have taken his own fellow-servant by the throat. Then observe the accuracy of the Scripture, how that the one fell down and “worshipped,” but the other fell down and did not worship but “besought;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 83.5
… “I have yet many things to say unto you, but ye cannot bear them now.” For He Himself, out of condescension to such weakness, said on another occasion (it was in reference to the payment of tribute), “Then are the children free; notwithstanding lest we offend them,” etc.; and sent Peter to pay the didrachmæ which were then exacted.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… Nevertheless I will bring you some further testimony about the Lord’s body. You cannot but know that passage in the Gospel history where, after eating the passover with His disciples, our Lord pointed to the death of the typical lamb and taught what body corresponded with that shadow.
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… And yet, when tribute was demanded, He first gave a reason why tribute should not be paid, and forthwith subjoined, Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a stater. That take, and give unto them for me and for thee (
17:1
Remigius † AD 908
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.
St Jerome † AD 420
It is made a question how it could be after six days that He took them, when Luke says eight. (Luke 9:28.) The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.
St John Chrysostom † AD 407
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.
Rabanus Maurus † AD 856 e Bed.
Justly was it after six days that He shewed His glory, because after six ages is to be the resurrectiond.
Origen † AD 253
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.
St John Chrysostom † AD 407
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.
St Hilary † AD 367
In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.
Rabanus Maurus † AD 856 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.
Remigius † AD 908
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.
St Jerome † AD 420
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.
Remigius † AD 908
If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known more bright than the sun, therefore to give some illustration of the future resurrection, it is expressed to us that the brightness of the Lord’s countenance, and the brightness of the righteous, shall be as the sun.
Origen † AD 253
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 Sun of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles.
The Gloss e Bed. in Luc.
Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt than clothe thee as with a garment; (Isa. 49:18.) and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them. It follows, And there appeared unto them Moses and Elias talking with them.
St John Chrysostom † AD 407
There are many reasons why these should appear. The first it, 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.
St Hilary † AD 367
Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them.
Origen † AD 253
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.
St Jerome † AD 420
It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles’ faith, He gives a sign; Elias descends from heaven, whither he was gone up, and Moses arises from hell; (Is. 7:10.) as Ahaz is bidden by Esaias to ask him a sign in the heaven above, or in the depth beneath.
St John Chrysostom † AD 407
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.
Remigius † AD 908
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.
St Jerome † AD 420
Yet art thou wrong, Peter, and as another Evangelist says, knowest not what thou sayest. (Luke 9:33.) Think not. of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if thou wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in thy bosom.
Remigius † AD 908
He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellow were mortal, and in desiring to come to eternal felicity without taste of death.
Rabanus Maurus † AD 856
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.)
The Latin text
Remigius
Claritatem suae visionis, quam promiserat dominus discipulis suis, in hac transfiguratione habita in monte post sex dies complevit: unde dicitur et post sex dies assumpsit Petrum et Iacobum et Ioannem fratrem eius
Hieronymus
Quaeritur autem quomodo post sex dies assumpsit eos, cum Lucas Evangelista octonarium numerum ponat. Sed facilis est responsio: quia hic medii ponuntur dies, ibi primus additur et extremus
Chrysostomus in Matth
Ideo autem non confestim facta promissione eos sursum ducit, sed post sex dies, ut reliqui discipuli nihil patiantur humanum, idest aliquem invidiae motum; vel ut horum dierum spatio vehementiori concupiscentia repleti, qui assumendi erant, sollicita mente accederent
Rabanus Maurus
Merito autem post sex dies gloriam illam ostendit, quia post sex aetates futura est resurrectio
Origenes
Vel quia in sex diebus totus factus est visibilis mundus; qui transcendit omnes res mundi, potest ascendere super montem excelsum, et gloriam aspicere verbi Dei
Chrysostomus in Matth
Ideo autem hos tres assumpsit, quoniam aliis potiores erant. Intende autem qualiter Matthaeus non occultat eos qui sibi praepositi sunt: hoc enim et Ioannes facit, praecipuas Petri laudes commemorans. Ab aemulatione enim et vana gloria mundus fuit apostolorum chorus
Hilarius in Matth
In tribus autem assumptis, de trium origine: Sem, Cam et Iaphet, futura electio populi ostenditur
Rabanus Maurus
Vel tres solummodo discipulos secum ducit, quia multi sunt vocati, pauci vero electi. Vel quia qui nunc fidem sanctae Trinitatis incorrupta mente servant, tunc aeterna eius visione laetantur
Remigius
Ostensurus autem dominus gloriam suae claritatis discipulis, duxit eos in montem: unde sequitur et duxit illos in montem excelsum seorsum: in quo docet quia necesse est omnibus qui Deum contemplari desiderant, ut non in infimis voluptatibus iaceant, sed amore supernorum semper ad caelestia erigantur; et ut ostendat discipulis quatenus gloriam divinae claritatis non in huius saeculi profundo quaerant, sed in caelestis beatitudinis regno. Ducuntur autem seorsum, quia sancti viri toto animo et fidei intentione separati sunt a malis, funditusque separabuntur in futuro; vel quia multi vocati, pauci vero electi. Sequitur. Et transfiguratus est ante eos
Hieronymus
Qualis enim futurus est tempore iudicandi, talis apostolis apparuit. Nemo autem putet pristinam eum formam et faciem perdidisse, vel amisisse corporis veritatem, et assumpsisse corpus spirituale vel aereum; sed quomodo transfiguratus sit, Evangelista demonstrans dicit et resplenduit facies eius sicut sol, vestimenta autem eius facta sunt alba sicut nix. Ubi splendor faciei ostenditur, et candor describitur vestium, non substantia tollitur, sed gloria commutatur. Certe transformatus est dominus in eam gloriam qua venturus est postea in regno suo. Transformatio splendorem addidit, faciem non subtraxit, etsi corpus spirituale fuerit: unde et vestimenta mutata sunt, quae intantum fuere candida, ut alius Evangelista dixerit, qualia fullo super terram non posset facere; huiusmodi autem corporale est et tactui subiacet, non spirituale et aereum, quod illudat oculos, et tantum in phantasmate aspiciatur
Remigius
Si autem facies domini resplenduit sicut sol, et sancti sicut sol fulgebunt, numquid erit aequalis claritas domini et servorum? Nequaquam. Sed quia nihil lucidius invenitur sole, idcirco ad manifestandum exemplum futurae resurrectionis, et facies domini resplendere, et iusti fulgere dicuntur sicut sol
Origenes in Matth
Mystice autem, cum aliquis transcenderit sex dies, secundum quod diximus, videt transfiguratum Iesum ante oculos cordis sui. Diversas enim habet verbum Dei formas; apparens unicuique secundum quod videnti expedire cognoverit; et nemini supra quod capit, semetipsum ostendit: unde non dixit simpliciter transfiguratus est, sed coram eis. In Evangeliis enim Iesus simpliciter intelligitur ab eis qui non ascendunt per excitationem verborum spiritualium super excelsum sapientiae montem; eis autem qui ascendunt, iam non secundum carnem cognoscitur, sed Deus verbum intelligitur. Coram his ergo transfiguratur Iesus, et non coram illis qui sunt deorsum in conversatione terrena viventes. Hi autem coram quibus transfiguratur, facti sunt filii Dei, et ostenditur eis sol esse iustitiae; et vestimenta ipsius fiunt candida sicut lumen; quae sunt sermones et litterae Evangeliorum, quibus Iesus est indutus, secundum illa quae ab apostolis dicuntur de eo
Glossa
Vel vestimenta Christi sanctos significant, de quibus Isaias: omnibus his velut vestimento vestieris; et nivi comparantur, quia candidi erunt virtutibus, et omnis vitiorum aestus ab eis remotus erit. Sequitur et apparuerunt illis Moyses et Elias cum eo loquentes
Chrysostomus in Matth
Hoc autem multas habet rationes. Et prima quidem est haec. Quia enim turbae dicebant eum esse Eliam vel Ieremiam, aut unum ex prophetis, capita prophetarum secum ducit, ut saltem hinc videatur differentia servorum et domini. Alia ratio est: quia enim continue Iesum accusabant Iudaei tamquam transgressorem legis, et blasphemum, patris sibi gloriam usurpantem; ut ostendatur ab utraque accusatione innoxius, eos qui in utroque fulserunt, in medium ducit. Etenim Moyses legem dedit, et Elias pro gloria Dei aemulator fuit. Alia ratio est: ut discant quoniam mortis et vitae potestatem habet: propter hoc et Moysen, qui morte defecerat, et Eliam, qui nondum mortem passus fuerat, in medium ducit. Aliam causam et ipse Evangelista revelat, scilicet monstrare crucis gloriam, et mitigare Petrum et alios discipulos passionem timentes: loquebantur enim, ut alius Evangelista dicit, de excessu quem completurus erat in Ierusalem: unde eos in medium ducit qui se morti exposuerunt pro his quae Deo placebant, et pro plebe credentium: etenim tyrannis uterque se libere praesentavit: Moyses quidem Pharaoni, Elias autem Achab. Ducit autem et propter hoc eos in medium: volebat enim quod discipuli illorum privilegia zelarent, ut scilicet fierent mansueti sicut Moyses, et zelantes sicut Elias
Hilarius in Matth
Quod etiam Moyses et Elias ex omni sanctorum numero assistunt, medius inter legem et prophetas Christus in regno est: cum his enim Israelem, quibus testibus praedicatus est, iudicabit
Origenes in Matth
Si quis etiam intelligit spiritualem legem convenientem sermonibus Iesu, et in prophetis absconditam Christi sapientiam; ille vidit Moysen et Eliam in gloria una cum Iesu
Hieronymus
Considerandum est etiam, quod Scribis et Pharisaeis de caelo signa poscentibus dare noluit; hic vero, ut apostolorum augeat fidem, dat signum de caelo. Elia inde descendente quo conscenderat, et Moyse ab Inferis resurgente: quod et Achaz per Isaiam praecipitur, ut petat sibi signum de Inferno vel de excelso
Origenes
Quid autem fervidus Petrus dixerit, subditur respondens autem Petrus dixit ad Iesum: domine, bonum est nos hic esse. Quia enim audivit quod oportet eum Hierosolymam ire, adhuc timet pro Christo; sed post increpationem non audet dicere rursus: propitius esto tibi; sed idem occulte per alia signa insinuat. Quia enim videbat multam quietem et solitudinem, cogitavit convenientem ibi stationem esse ex loci dispositione: quod significat dicens bonum est nos hic esse. Vult etiam ibi semper esse; ideo tabernaculorum meminit, dicens si vis, faciamus hic tria tabernacula. Cogitavit enim quod si hoc fieret, non ascenderet Hierosolymam; et si non ascenderet, Christus non moreretur: ibi enim sciebat Scribas insidiari ei. Cogitabat etiam quod Elias aderat, qui in monte ignem descendere fecit, et Moyses, qui intravit nebulam, et Deo locutus est: unde occultari poterant, ut nullus persecutorum sciret ubi essent
Remigius
Vel aliter. Visa domini maiestate et duorum servorum, Petrus adeo delectatus est ut cuncta temporalia oblivioni traderet, et ibi in perpetuum vellet manere. Si autem tunc Petrus sic accensus est, quanta erit suavitas et dulcedo videre regem in decore suo, et interesse choris Angelorum et omnium sanctorum? In eo sane quod ait Petrus, domine, si vis, devotionem subditi et obedientis servi ostendit
Hieronymus
Erras tamen, Petre, et sicut alius Evangelista testatur, nescis quid dicas. Noli tria tabernacula quaerere, cum unum sit tabernaculum Evangelii, in quo lex et prophetae recapitulanda sunt. Si autem quaeris tria tabernacula, nequaquam servos cum domino conferas; sed fac tria tabernacula, immo unum patri et filio et spiritui sancto: ut quorum est una divinitas, unum sit in pectore tuo tabernaculum
Remigius
Erravit etiam, quia voluit ut regnum electorum constitueretur in terra; quod dominus promiserat dare in caelis. Erravit etiam, quia oblitus est se et socios suos esse mortales; et absque gustu mortis voluit subire aeternam felicitatem
Rabanus Maurus
Et in eo quod caelesti conversationi tabernacula facienda putavit; in qua domus necessaria non erat, cum scriptum sit: templum non vidi in ea
17:5
St Jerome † AD 420
While they thought only of an earthly tabernacle of boughs or tents, they are overshadowed by the covering of a bright cloud; While he yet spake, there came a bright cloud and overshadowed them. (Exod. 19:9, 16.)
St John Chrysostom † AD 407
When the Lord threatens, He shews a dark cloud, as on Sinai; but here where He sought not to terrify but to teach, there appeared a bright cloud.
Origen † AD 253
The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Saviour that bright cloud which overshadows the Gospel, the Law, and the Prophets, as they understand who can behold His light in all these three.
St Jerome † AD 420
Forasmuch as Peter had asked unwisely, he deserves not any answer; but the Father makes answer for the Son, that the Lord’s word might be fulfilled, He that sent me, he beareth witness of me. (John 5:37.)
St John Chrysostom † AD 407
Neither Moses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples might believe that this voice was from God. For God has ordinarily shewn Himself in a cloud, as it is written, Clouds and darkness are round about Him; (Ps. 97:2.) and this is what is said, Behold, a voice out of the cloud.
St Jerome † AD 420
The voice of the Father is heard speaking from heaven, giving testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; whence he proceeds, This is my beloved Son. For Him make the tabernacle, Him obey; this is the Son, they are but servants; and they also ought as you to make ready a tabernacle for the Lord in the inmost parts of their heart.
St John Chrysostom † AD 407
Fear not then, Peter; for if God is mighty, it is manifest that the Son is also mighty; wherefore if He is loved, fear not thou; for none forsakes Him whom He loves; nor dost thou love Him equally with the Father. Neither does He love Him merely because He begot Him, but because He is of one will with Himself; as it follows, In whom I am well pleased; which is to say, in whom I rest content, whom I accept, for all things of the Father He performs with care, and His will is one with the Father; so if He will to be crucified, do not then speak against it.
St Hilary † AD 367
This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, Hear ye Him. For He is a fit teacher of doing the things He has done, who has given the weight of His own example to the loss of the world, the joy of the cross, the death of the body, and after that the glory of the heavenly kingdom.
Remigius † AD 908
He says therefore, Hear ye Him, as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, Hear ye Him, to shew that it was He whom Moses had foretold, The Lord your God shall raise up a Prophet unto you of your brethren like unto me, Him shall ye hear. (Deut. 18:18.) Thus the Lord had witnesses on all sides; from heaven the voice of the Father, Elias out of Paradise, Moses out of Hades, the Apostles from among men, that at the name of Jesus every thing should bow the knee, of things in heaven, things on earth, and things beneath.
Origen † AD 253
The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles.
The Gloss ap. Anselm.
It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in baptism, when the soul is raised again. For in the baptism of Christ is shewn the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appealing in the figure of a dove, and the Father made known by the voice. In like manner in the transfiguration, which is the sacrament of the second regeneration, the whole Trinity appeared; the Father in the voice, the Son in the man, and the Holy Spirit in the cloud. It is made a question how the Holy Spirit was shewn there in the dove, here in the cloud. Because it is His manner to mark His gifts by specific outward forms. And the gift of baptism is innocence, which is denoted by the bird of purity. But as in the resurrection, He is to give splendour and refreshment, therefore in the cloud are denoted both the refreshment and the brightness of the rising bodies. It follows, And when the disciples heard it, they fell on their faces, and feared greatly.
St Jerome † AD 420
Their cause of terror is threefold. Because they knew that they had done amiss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for human frailty cannot endure to look upon so great glory, and falls to the earth trembling through both soul and body. And by how much higher any one has aimed, by so much lower will be his fall, if he shall be ignorant of his own measure.
Remigius † AD 908
Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwardsa.
St John Chrysostom † AD 407
But when before in Christ’s baptism, such a voice came from heaven, yet none of the multitude then present suffered any thing of this kind, how is it that the disciples on the mount fell prostrate? Because in sooth their solicitude was much, the height and loneliness of the spot great, and the transfiguration itself attended with terrors, the clear light and the spreading cloud; all these things together wrought to terrify them.
St Jerome † AD 420
And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; And Jesus drew near, and touched them. But He further added His word to His hand, And said unto them, Arise, fear not. He first banishes their fear, that He may after impart teaching. It follows, And when they lifted up their eyes, they saw no man, save Jesus only; which was done with good reason; for had Moses and Elias continued with the Lord, it might have seemed uncertain to which in particular the witness of the Father was borne. Also they see Jesus standing after the cloud has been removed, and Moses and Elias disappeared, because after the shadow of the Law and Prophets has departed, both are found in the Gospel. It follows; And as they came down from the mount, Jesus charged them, saying, Tell no man this vision, until the Son of Man shall rise from the dead. He will not be preached among the people, lest the marvel of the thing should seem incredible, and lest the cross following after so great glory should cause offence.
Remigius † AD 908
Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.
St Hilary † AD 367
He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.
The Latin text
Hieronymus
Qui carnale e frondibus aut tentoriis quaerebant tabernaculum, nubis lucidae operiuntur umbraculo; unde dicitur adhuc eo loquente, ecce nubes lucida obumbravit eos
Chrysostomus in Matth
Cum dominus comminatur, nubem tenebrosam ostendit, sicut in Sina; hic autem quia non terrere volebat, sed docere, nubes apparuit lucida
Origenes in Matth
Lucida autem nubes obumbrans sanctos, est virtus paterna, vel forte spiritus sanctus: dicam etiam salvatorem nostrum esse lucidam nubem, quae obumbrat Evangelium et legem et prophetas; sicut intelligunt qui possunt aspicere lumen ipsius in praemissis
Hieronymus
Quia vero imprudenter interrogaverat Petrus, propterea domini responsionem non meretur; sed pater respondet pro filio, ut verbum domini: qui me misit, ipse de me testimonium perhibet
Chrysostomus in Matth
Neque autem Moyses loquitur, neque Elias, sed pater omnibus maior vocem emittit ex nube, ut discipuli credant quod a Deo vox erat. Semper enim apparere solet Deus in nube, sicut scriptum est: nubes et caligo in circuitu eius; et hoc est quod dicitur et ecce vox de nube
Hieronymus
Vox quidem patris de caelo loquentis auditur, qui testimonium perhibeat filio, et Petrum, errore sublato, doceat veritatem; immo per Petrum ceteros apostolos: unde subdit dicens hic est filius meus dilectus: huic est faciendum tabernaculum, huic obtemperandum; hic est filius, illi servi sunt; debent et ipsi vobiscum in penetralibus cordis sui domino tabernaculum praeparare
Chrysostomus in Matth
Ne igitur timeas, Petre. Si enim potens est Deus, manifestum quia et filius similiter potens est; si autem diligitur, ne timeas: nullus enim eum quem diligit prodit, nec tu aequaliter eum diligis genitori. Neque autem solum diligit eum quia genuit, sed quia unius est voluntatis cum ipso: sequitur enim in quo mihi complacui; ac si diceret: in quo requiesco, quem accepto, quia omnia quae sunt patris, cum diligentia exequitur, et est voluntas una ipsius et patris: quare et si crucifigi vult, non contradicas
Hilarius in Matth
Hunc esse filium, hunc dilectum, hunc complacitum, sed et hunc audiendum, vox de nube significat, dicens ipsum audite: ut scilicet idoneus ipse praeceptorum talium auctor qui saeculi damnum, crucis voluntatem, obitum corporis, et post haec regni caelestis gloriam facti confirmasset exemplo
Remigius
Dicit ergo ipsum audite, ac si aliis verbis diceret: recedant umbrae legales, et typi prophetarum; et solum coruscum lumen Evangelii sequamini. Sive ideo ait ipsum audite, ut illum esse ostenderet quem Moyses praedixerat, dicens: prophetam suscitabit vobis Deus de fratribus vestris: tamquam me audietis ipsum. Sic ergo dominus undique habuit testes, ex caelo vocem patris, ex Paradiso Eliam, ex Inferis Moysen, ex hominibus apostolos, ut in nomine Iesu omne genuflectatur, caelestium, terrestrium et Infernorum
Origenes in Matth
Vox autem de nube, aut ad Moysen et Eliam loquitur, qui desiderabant videre filium Dei et audire eum, aut discipulos docet
Glossa
Notandum autem, quod bene convenit mysterium secundae regenerationi (quae scilicet erit in resurrectione, ubi caro resuscitabitur) cum mysterio primae, quae est in Baptismate, ubi anima resuscitatur. In Baptismate enim Christi, operatio totius Trinitatis ostensa est; fuit enim ibi filius incarnatus, apparuit in columbae specie spiritus sanctus, et pater fuit ibi in voce declaratus: et similiter in transfiguratione, quae est sacramentum secundae regenerationis, tota Trinitas apparuit: pater in voce, filius in homine, spiritus sanctus in nube. Quaeritur autem quare spiritus sanctus ibi in columba, hic in nube declaratus est. Dona siquidem sua per species declarare solet. Innocentiam autem in Baptismate donat, quod per avem simplicitatis designatur. Daturus est autem claritatem et refrigerium in resurrectione; ideo in nube refrigerium, in fulgore nubis claritas resurgentium corporum designatur. Sequitur et audientes discipuli ceciderunt in faciem suam, et timuerunt valde
Hieronymus
Triplicem autem ob causam pavore terrentur: vel quia se errasse cognoverant, vel quia nubes lucida operuerat eos, aut quia Dei patris vocem loquentis audierant: humana enim fragilitas conspectum maioris gloriae ferre non sustinet, ac toto animo et corpore contremiscens ad terram cadit: quanto enim quis ampliora quaesierit, tanto magis ad inferiora collabitur, si ignoraverit mensuram suam
Remigius
In eo vero quod sancti apostoli in faciem ceciderunt, fuit indicium sanctitatis: quia sancti in faciem cadere dicuntur, impii vero retrorsum
Chrysostomus in Matth
Sed cum ante in Christi Baptismo, quando talis etiam vox de caelo delata est, nullus ex turba quae aderat, tale aliquid passus est, quomodo discipuli in monte ceciderunt? Quia scilicet et solitudo, et altitudo, et silentium erat multum, et transfiguratio stupore plena, et lumen purum, et nubes extensa; ex quibus omnibus stupor in eis congregabatur
Hieronymus
Quia vero illi iacebant et surgere non poterant, ipse clementer accedit, et tangit eos, ut tactu fuget timorem, et debilitata membra solidentur; et hoc est quod dicitur et accessit Iesus, et tetigit eos. Quos autem manu sanaverat, etiam sanavit imperio: unde sequitur dixitque eis: surgite, et nolite timere. Primum timor expellitur, ut postea doctrina tribuatur. Sequitur levantes autem oculos suos, neminem viderunt nisi solum Iesum: quod rationabiliter factum est, ne si Moyses et Elias perseverassent cum domino, patris vox videretur incerta cui potissimum daret testimonium. Vident etiam Iesum stantem ablata nube, et Moysen et Eliam evanuisse: quia postquam legis et prophetarum umbra discesserat, utrumque in Evangelio reperitur. Sequitur et descendentibus illis de monte praecepit Iesus, dicens: nemini dixeritis visionem hanc, donec filius hominis a mortuis resurgat. Non vult ergo in populis praedicari, ne et incredibile esset pro rei magnitudine, et post tantam gloriam apud rudes animos sequens crux scandalum faceret
Remigius
Sive quia, si maiestas illius divulgaretur in populo, populi impedirent dispensationem passionis eius, resistendo principibus sacerdotum, et sic redemptio humani generis retardaretur
Hilarius in Matth
Silentium etiam rerum gestarum quas viderant imperat, ut cum essent spiritu sancto repleti, tunc gestorum spiritualium testes essent
17:10
St Jerome † AD 420
It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, And his disciples asked him, saying, How then say the Scribes that Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again.
St John Chrysostom † AD 407 Hom. lvii.
The disciples knew not of the coming of Elias out of the Scriptures; but the Scribes made it known to them; and this report was current among the ignorant multitude, as was that concerning Christ. Yet the Scribes did not explain the coming of Christ and of Elias, as they ought to have done. For the Scriptures speak of two comings of Christ; that which has taken place, and that which is yet to be. But the Scribes, blinding the people, spake to them only of His second coming, and said, If this be the Christ, then should Elias have come before Him. Christ thus resolves the difficulty, He answered and said, Elias truly shall come, and restore all things; but I say unto you, that Elias has already come. Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things, in that he shall correct the unbelief of the Jews, who shall then be to be found; and that is the turning the hearts of the fathers to the children, that is, the hearts of the Jews to the Apostles.
St Augustine † AD 430 Quæst. Ev. i. 21.
Or; He shall restore all things, that is those whom the persecution of Antichrist shall have overthrown; as He Himself should restore by His death those whom He ought.
St John Chrysostom † AD 407
But if there shall so much good arise out of the presence of Elias, why did He not send him at that time? We shall say, Because they then held Christ to be Elias, and yet believed not on Him. But they shall hereafter believe Elias, because when he shall come after so great expectation announcing Jesus, they will more readily receive what shall be taught by Him. But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to shew that His first coming was agreeable to the Old Testament, and to prophecy.
St Jerome † AD 420
He then who at the Saviour’s second coming should come in the truth of His body, come now in John in power and spirit. It follows, And they knew him not, but did unto him whatsoever they would, that is, despised and beheaded him.
St Hilary † AD 367
As he announced the Lord’s coming, so he was also to foreshew His passion by the example of his own suffering and wrong? whence it follows, So also shall the Son of Man suffer of them.
St John Chrysostom † AD 407
He takes the opportunity from the passion of John to refer to His own passion, thus giving them much comfort.
St Jerome † AD 420
It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord’s crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.
Rabanus Maurus † AD 856
From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.
Origen † AD 253
That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.
The Latin text
Hieronymus
Traditio Pharisaeorum est iuxta Malachiam prophetam, quod Elias veniat ante salvatoris adventum, et reducat cor patrum ad filios et filiorum ad patres, et restituat omnia in antiquum statum. Aestimant ergo discipuli transformationem gloriae hanc esse quam in monte viderant; et ideo dicitur et interrogaverunt eum discipuli eius dicentes: quid ergo Scribae dicunt, quod Eliam oporteat primum venire? Ac si dicerent: si iam venisti in gloriam, quomodo praecursor tuus non apparet? Maxime autem hoc dicunt, quia Eliam viderant recessisse
Chrysostomus in Matth
Non autem adventum Eliae discipuli de Scripturis sciebant; sed Scribae eis manifestabant, et ferebatur hic sermo in plebe indocta, sicut et de Christo. Non autem ut oportebat, adventus Christi et Eliae a Scribis interpretabatur. Scripturae enim duos dant Christi adventus; eum scilicet qui factus est, et eum qui futurus est. Sed Scribae plebem evertentes, secundum adventum solum commemorabant plebi, et dicebant quoniam si hic est Christus, oportebat Eliam praevenire. Est igitur solutio quam Christus inducit. Sequitur at ille respondens ait: Elias quidem venturus est, et restituet omnia. Dico vobis, quia Elias iam venit. Ne autem existimes eum in sermone errasse si quandoque dicit Eliam venturum, et quandoque venisse: cum enim dicit quod Elias venturus est et restaurabit omnia, de ipso Elia in propria persona loquitur: qui quidem restaurabit omnia, dum corriget infidelitatem Iudaeorum qui tunc invenientur, quod est convertere corda patrum ad filios idest Iudaeorum ad apostolos
Augustinus de quaest. Evang
Vel restituet omnia, idest eos quos Antichristi persecutio perturbaverit: vel ut ipse restituat moriendo quae debet
Chrysostomus in Matth
Si autem tot bona erunt ex Eliae praesentia, quare tunc non eum misit? Dicemus, quia et tunc Christum aestimantes Eliam, non crediderunt ei. Tunc autem Eliae credent, quia cum post tantam expectationem venerit, annuntians Iesum, facilius suscipient quae ab eodem dicentur. Cum vero dicit quod Elias iam venit, Ioannem Eliam vocat, propter ministerii modum: sicut enim Elias secundi adventus praecursor erit, ita Ioannes praecursor factus est primi. Propter hoc autem Ioannem Eliam nominat, ut ostendat primum suum adventum veteri testamento et prophetiae convenire
Hieronymus
Ipse ergo qui venturus est in secundo salvatoris adventu iuxta corporis fidem, nunc per Ioannem venit in virtute et spiritu. Sequitur et non cognoverunt eum, sed fecerunt in eo quaecumque voluerunt, hoc est, spreverunt et decollaverunt eum
Hilarius in Matth
Ut domini adventum praenuntians, passionem quoque praecurreret et iniuriae et vexationis exemplo; unde sequitur sic et filius hominis passurus est ab eis
Chrysostomus in Matth
In quo opportune suam passionem commemorat ex passione Ioannis, multam eis praebens consolationem
Hieronymus
Quaeritur ergo, cum Herodes et Herodias Ioannem interfecerint, quomodo ipsi quoque Iesum crucifixisse dicantur, cum legamus eum a Scribis et Pharisaeis interfectum. Et breviter respondendum, quod in Ioannis necem Pharisaeorum factio consenserit: et in occisione domini Herodes iunxerit voluntatem suam; qui illusum atque despectum remisit ad Pilatum, ut eum crucifigeret
Rabanus Maurus
Ex indicio autem passionis suae, quam dominus eis saepius praedixit, et praecursoris sui, quam iam completam cernebant, discipuli cognoscebant Ioannem sibi in Eliae vocabulo demonstratum esse: unde sequitur tunc intellexerunt discipuli quia de Ioanne Baptista dixisset eis
Origenes in Matth
Quod autem dixit propter Ioannem Elias iam venit, non anima Eliae est intelligenda, ne incidamus in dogma transcorporationis, quod alienum est ab ecclesiastica veritate; sed, sicut Angelus praedixit: venit in spiritu et virtute Eliae
17:14
Origen † AD 253
Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon’s changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God’s creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. In this that is added, For ofttimes he falls into the fire, and oft into the water,
St John Chrysostom † AD 407
is to be noted, that were not man fortified here by Providence, he would long since have perished; for the dæmons who cast him into the fire, and into the water, would have killed him outright, had God not restrained him.
St Jerome † AD 420
In saying, And I brought him to thy disciples, and they could not heal him, he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed,
St John Chrysostom † AD 407
See herein also his folly, in that before the multitude he appeals to Jesus against His disciples. But He clears them from shame, inputing their failure to the patient himself; for many things shew that he was weak in faith. But He addresses His reproof not to the man singly, that He may not trouble him, but to the Jews in general. For many of those present, it is likely, had improper thoughts concerning the disciples, and therefore it follows, Jesus answered and said, O faithless and perverse generation, how long shall I be with you, how long shall I suffer you? His How long shall I be with you? shews that death was desired by Him, and that He longed for His withdrawal.
Remigius † AD 908
It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews’ stubbornness, whence He says, How long shall I suffer you? because I have now a long while endured your iniquities, and ye are unworthy of My presence.
Origen † AD 253
Or; Because the disciples could not heal him as being weak in faith, He said to them, O faithless generation, adding perverse, to shew that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, How long shall I be with you?
St Jerome † AD 420
Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say, How long shall I frequent your chamber? How long throw away the exercise of my skill, while I prescribe one thing, and you do another? That it is the sin, and not the man with whom He is angry, and that in the person of this one man He convicts the Jews of unbelief, is clear from what He adds, Bring him to me.
St John Chrysostom † AD 407
When He had vindicated His disciples, He leads the boy’s father to a cheering hope of believing that he shall be delivered out of this evil and that the father might be led to believe the miracle that was coming, seeing the dæmons was disturbed even when the child was only called;
St Jerome † AD 420
He rebuked him, that is, not the sufferer, but the dæmons.
Remigius † AD 908
In which deed He left an example to preachers to attack sins, but to assist men.
St Jerome † AD 420
Or, His reproof was to the child, because for his sins he had been seized on by the dæmons.
Rabanus Maurus † AD 856
The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn; or again into the waters of pleasures or lusts, which yet have not strength to quench love. (Hos. 7:4, 6.)
St Augustine † AD 430 Quæst. Ev. i. 22.
Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.
Origen † AD 253
Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ’s disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ’s word, that henceforth he may not act without reason.
The Latin text
Origenes in Matth
Concupiscens Petrus spectabilem illam vitam, et praeponens utilitatem suam utilitatibus plurimorum, dicebat bonum est nos hic esse. Sed quoniam caritas non quaerit quae sua sunt, hoc quod videbatur bonum Petro, non fecit Iesus; sed quasi de monte excelso divinitatis descendit ad turbam: ut qui non poterant ascendere sursum propter infirmitatem animarum suarum, illis proficiat; unde dicitur et cum venisset ad turbam: nisi enim cum discipulis suis electis venisset ad turbam, non accessisset ad eum ille de quo subditur accessit ad eum homo genibus provolutus ante eum dicens: domine, miserere filio meo. Ubi considerandum est, quod quandoque qui patiuntur, credunt, et deprecantur pro sua salute; quandoque autem pro eis alii faciunt: sicut nunc qui genibus volvitur, pro filio rogat; quandoque vero a semetipso salvator etiam a nullo rogatus, sanat. Primo autem quaeramus quid est quod sequitur quia lunaticus est, et male patitur. Medici ergo loquuntur quae volunt: quia nec immundum spiritum arbitrantur, sed corporalem aliquam passionem; et dicunt humida moveri in capite secundum aliquam compassionem ad lumen lunare, quod humidam habet naturam. Nos autem qui Evangelio credimus, dicemus hanc passionem immundum spiritum in hominibus operari. Observat enim quaedam schemata lunae, et sic operatur, ut ab observatione lunae pati homines mentiatur, et per hoc culpabilem Dei creaturam ostendat: sic et alii Daemones secundum aliqua stellarum schemata insidiantur hominibus, ut iniquitatem in excelso loquantur, quasdam stellas dicentes maleficas, quasdam beneficas: cum nulla stella a Deo sit facta ut male faciat. In hoc autem quod subditur nam saepe cadit in ignem, et crebro in aquam
Chrysostomus in Matth
Considerandum est, quod nisi providentia hic homo esset munitus, dudum periisset: Daemon enim qui ipsum in ignem et in aquam mittebat, interfecisset eum omnino, nisi Deus eum refrenasset
Hieronymus
Quod autem dicit et obtuli eum discipulis tuis, et non potuerunt curare eum, latenter accusat apostolos: cum impossibilitas curandi interdum non ad imbecillitatem curantium, sed ad eorum qui curandi sunt, fidem referatur
Chrysostomus in Matth
Inspice autem et aliunde eius insipientiam, qualiter coram turba interpellat Iesum adversus discipulos. Sed ipse eos liberat ab accusatione, defectum curationis imputans illi: ex multis enim monstratur eum infirmum in fide fuisse. Non tamen tantum in eius personam invehitur, ne ipsum conturbaret; sed in omnes Iudaeos. Probabile est enim multos praesentium de discipulis inconvenientia cogitasse; et ideo sequitur respondens Iesus ait: o generatio incredula et perversa, quousque ero vobiscum? Usquequo patiar vos? Per hoc autem quod dicit usquequo ero vobiscum? Ostendit desideratam ab eo esse mortem, et concupiscibilem recessum
Remigius
Sciendum quoque, quia dominus non tantum tunc coeperat pati improbitatem Iudaeorum, sed a longo prius tempore: et ideo hic dicit usquequo patiar vos? Ac si dicat: quia longo tempore coepi pati vestras improbitates, ideo indigni estis mea praesentia
Origenes in Matth
Vel quoniam non potuerant eum sanare discipuli, quasi adhuc modicae fidei constituti, propterea dixit o generatio incredula; et quod ait perversa, ostendit quoniam ex perversitate malitia est introducta extra naturam. Puto autem, quod propter perversitatem totius humani generis, quasi gravatus malitia eorum, dixit usquequo ero vobiscum?
Hieronymus
Non autem credendum est quod taedio superatus sit, et mansuetus ac mitis in verba furoris eruperit; sed quod in similitudinem medici, si aegrotum videat contra sua praecepta se gerere, dicat: usquequo ascendam in domum tuam? Usquequo artis perdam industriam, me aliud iubente, et te aliud perpetrante? Quod autem non sit iratus homini sed vitio, ac per unum hominem Iudaeos arguat infidelitatis, patet ex hoc quod infert afferte huc illum ad me
Chrysostomus in Matth
Postquam enim discipulos excusaverat, ducit patrem pueri ad spem benignam credendi, quod ab hoc malo eripietur; et ut inducatur pater ad fidem futuri miraculi, videns Daemonem tumultum pati ex hoc solum quod vocabatur, increpavit eum; unde sequitur et increpavit eum Iesus. Non ille qui patiebatur, sed Daemon increpatur
Remigius
In quo facto reliquit exemplum praedicatoribus, ut vitia persequantur, homines vero sublevent
Hieronymus
Sive increpavit puerum, quia propter peccata sua a Daemone fuerat oppressus. Sequitur et exiit ab eo Daemon et curatus est puer ex illa hora
Rabanus Maurus
Mihi autem videtur, iuxta tropologiam, lunaticus esse qui per horarum momenta mutatur ad vitia; et nunc quidem in ignem fertur, quo adulterantium corda succensa sunt, nunc in aquas, scilicet voluptatum, vel cupiditatum, quae non valent extinguere caritatem
Augustinus de quaest. Evang
Vel ignis ad iram pertinet, eo quod alta petat; aqua ad voluptates carnis
Origenes in Matth
De inconstantia autem peccatoris dicitur: stultus ut luna mutatur. Et est videre in talibus impetus quosdam quasi operum bonorum subrepere; aliquando autem quasi quadam abreptione spiritus a passionibus comprehenduntur, et cadunt a statu bono in quo stare putabantur. Forsitan ergo Angelus, qui sortitus est huius lunatici custodiam pater huius appellatur, deprecans quasi pro filio medicum animarum, ut liberet eum qui non potest sanari a passione per verbum humile discipulorum Christi, quia non recipit eorum admonitionem veluti surdus; et ideo opus est ei Christi sermo, ut iam de cetero sine ratione non agat
17:18
St John Chrysostom † AD 407
The disciples had received from the Lord the power over unclean spirits, and when they could not heal the dæmoniac thus brought to them, they seem to have had misgivings lest they had forfeited the grace once given to them; hence their question. And they ask it apart, not out of shame, but because of the unspeakable matter of which they were to ask. Jesus said unto them, Because of your unbelief.
St Hilary † AD 367
The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, then faith had become stagnant.
St John Chrysostom † AD 407
Whence it is plain that the disciples’ faith was grown weak, yet not all, for those pillars were there, Peter, and James, and John.
St Jerome † AD 420
This is what the Lord says in another place, Whatsoever ye shall ask in my name believing, ye shall receive. (John 16:23.) Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask. Mat. 21:22.)
St John Chrysostom † AD 407
But it is to be known, that, as ofttimes the faith of him that draweth near to receive supplies the miraculous virtue, so ofttimes the power of those that work the miracle is sufficient even without the faith of those who sought to receive. (Acts 10:4.) Cornelius and his household, by their faith, attracted to them the grace of the Holy Spirit; but the dead man who was cast into the sepulchre of Elisha, was revived solely by virtue of the holy body. (2 Kings 13:21.) It happened that the disciples were then weak in faith, for indeed they were but in an imperfect condition before the cross; wherefore He here tells them, that faith is the mean of miracles, Verily I say unto you, if ye shall have faith as a grain of mustard-seed, ye shall say to this mountain, Remove hence, and it shall remove.
St Jerome † AD 420
Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, If I shall have such faith that I could remove mountains. (1 Cor. 13:2.) The faith therefore which is compared to a grain of mustard-seed is a great faith.
St Gregory the Great † AD 604 Mor. pref. c. 2.
The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.
Origen † AD 253
Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shews as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic’s faith is yet so great, and Christ is so strong to heal him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort.
St John Chrysostom † AD 407
So He not only promises the removal of mountains, but goes beyond, saying, And nothing shall be impossible to you.
Rabanus Maurus † AD 856
For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.
St John Chrysostom † AD 407
If you shall ask, Where did the Apostles remove mountains? I answer, that they did greater things, bringing many dead to life. It is told also of some saints, who came after the Apostles, that they have in urgent necessity removed mountainsb. But if mountains were not removed in the. Apostles’ time, this was not because they could not, but because they would not, there being no pressing occasion. And the Lord said not that they should do this thing, but that they should have power to do it. Yet it is likely that they did do this, but that it is not written, for indeed not all the miracles that they wrought are written.
St Jerome † AD 420
Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth,
The Gloss interlin.
So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable.
St Augustine † AD 430 ubi sup.
Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place.
Rabanus Maurus † AD 856
But while He teaches the Apostles how the dæmon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier inflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, Howbeit this kind is not cast out but by prayer and fasting.
St John Chrysostom † AD 407
And this He says not of lunatics in particular, but of the whole class of dæmons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need of prayer as even still more important. And who prays as he ought, and fasts, had need of little more, and so is not covetous, but ready to almsgiving. For he who fasts, is light and active, and prays wakefully, and quenches his evil lusts, makes God propitious, and humbles his proud stomach. And he who prays with his fasting, has two wings, lighter than the winds themselves. For he is not heavy and wandering in his prayers, (as is the case with many,) but his zeal is as the warmth of fire, and his constancy as the firmness of the earth. Such an one is most able to contend with dæmons, for there is nothing more powerful than a man who prays properly. But if your health be too weak for strict fast, yet is it not for prayer, and if you cannot fast, you can abstain from indulgences. And this is not a little, and not very different from fast.
Origen † AD 253
If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.
The Gloss ord.
Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.
Remigius † AD 908
Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)
The Latin text
Chrysostomus in Matth
Acceperant discipuli a domino potestatem spirituum immundorum; et quia oblatum daemoniacum curare non potuerant, videtur quod in dubitationem devenerint, ne forte gratiam, quae erat eis tradita, perdidissent; et ideo dicit tunc accesserunt ad Iesum discipuli eius secreto, et dixerunt: quare nos non potuimus eicere illum? Interrogant quidem singulariter, non propter verecundiam, sed quia de ineffabili et magna re erant eum interrogaturi. Sequitur dixit illis Iesus: propter incredulitatem vestram
Hilarius in Matth
Crediderant quidem apostoli, nondum tamen erant perfectae fidei: nam domino in monte demorante, et ipsis cum turbis residentibus, quidam tepor eorum fidem retardaverat
Chrysostomus in Matth
Unde manifestum est hinc quoniam et discipuli in fide infirmati sunt, sed non omnes; columnae enim illae non aderant, scilicet Petrus, Iacobus et Ioannes
Hieronymus
Hoc est autem quod in alio loco dominus dicit: quaecumque in nomine meo petieritis, credentes accipietis. Ergo quoties non accipimus, non praestantis est impossibilitas, sed poscentium culpa
Chrysostomus in Matth
Sciendum tamen, quod sicut multoties accedentis fides accipere sufficit effectum miraculi; ita multoties facientium miracula sufficit virtus, etiam non credentibus illis qui expetierint miracula operari: etenim qui circa Cornelium, ex propria fide allexerunt gratiam spiritus sancti; ille autem mortuus qui proiectus est in sepulchrum Elisei, sola virtute corporis sancti resuscitatus est. Contigit et tunc discipulos infirmari in fide: imperfectius enim dispositi erant ante crucem; et ideo fidem dicit hic esse causam signorum: unde subditur amen quippe dico vobis: si habueritis fidem sicut granum sinapis, dicetis monti huic: transi hinc, et transibit
Hieronymus
Putant aliqui fidem grano sinapis comparatam parvam dici, cum apostolus dicat: etsi habuero tantam fidem ita ut montes transferam. Magna est ergo fides quae grano sinapis comparatur
Gregorius Moralium
Granum quippe sinapis nisi teratur, nequaquam virtus eius agnoscitur: sic si virum sanctum tritura persecutionis opprimat, mox in fervorem virtutis vertitur quidquid in illo antea despicabile infirmumque videbatur
Origenes in Matth
Vel ideo omnis fides grano sinapis comparatur, quoniam contemnitur quidem fides ab hominibus, et modicum aliquid et vile apparet; cum vero consecutum fuerit huiusmodi semen bonam animam quasi terram, fit arbor magna. Sic autem magna est praedicta lunatici infirmitas, et fortis ad curandum inter omnia mala, ut monti assimiletur, nec expellatur nisi per omnem fidem eius qui passiones huiusmodi sanare voluerit
Chrysostomus in Matth
Unde et de translatione montium mentionem facit, et ultra procedit dicens et nihil impossibile erit vobis
Rabanus Maurus
Sic enim fides mentem nostram capacem donis caelestibus facit, ut quaecumque volumus, facillime a fideli domino impetrare possimus
Chrysostomus in Matth
Si autem dixeris: ubi apostoli montes transtulerunt? Illud dicam, quia multa maiora fecerunt, mortuos plurimos suscitantes. Dicuntur autem post apostolos sancti quidam apostolis minores, montes necessitate imminente transtulisse. Si autem apostolorum tempore montes non sunt translati, hoc non fuit quia non potuerunt sed quia noluerunt, utilitate non imminente. Nec dominus dixit quod hoc essent facturi, sed quod hoc facere possent. Probabile tamen est factum esse, sed scriptum non est; neque enim omnia miracula quae fecerunt, scripta sunt
Hieronymus
Vel montis translatio non eius significatur quem oculis carnis aspicimus, sed illius qui a domino translatus fuerat ex lunatico, qui per prophetam corrumpere dicitur omnem terram
Glossa
Ut sit sensus: dicetis monti huic, idest superbo Diabolo: transi hinc, idest ab obsesso corpore in altum maris, idest in profundum Inferni, et transibit; et nihil impossibile erit vobis, idest nulla incommoditas insanabilis
Augustinus de quaest. Evang
Vel aliter. Ne discipuli in miraculis faciendis extollerentur in superbiam, admoniti sunt potius per humilitatem fidei, quasi per sinapis granum, elationem terrenam, quae montis nomine significata est, curare transferre
Rabanus Maurus
Dum autem docet apostolos quomodo Daemon debeat expelli, omnes instituit ad vitam: ut scilicet noverimus graviora quaecumque vel immundorum spirituum vel hominum tentamenta ieiuniis et orationibus esse superanda, iram quoque domini hoc remedio singulari posse placari; unde subdit hoc autem genus non eicitur nisi per orationem et ieiunium
Chrysostomus in Matth
Quod dicit non solum de genere lunaticorum, sed et de universo genere Daemonum. Ieiunium enim multam sapientiam imponit, et hominem quasi Angelum de caelo constituit, et incorporeas potestates impugnat. Sed et oratione opus est, quasi principaliori. Qui enim orat ut oportet, et ieiunat, non multis indiget; et ita non fit avarus, sed ad eleemosynam promptus est. Qui etiam ieiunat, levis est, et vigilanter orat, et concupiscentias perniciosas extinguit, et propitium Deum facit, et animam superbam humiliat. Qui ergo orat cum ieiunio, duplices habet alas, etiam ipsis ventis leviores. Neque enim oscitat et torpet orans (quod et multi patiuntur); sed est igne vehementior, et terra fixior; ideoque talis maxime Daemoniis adversatur; nihil enim est homine decenter orante potentius. Si autem infirmum est tibi corpus ad continue ieiunandum, non tamen ad orandum; et si ieiunare non potes, potes tamen non lascivire. Non parvum autem est hoc, neque multum a ieiunio distans
Origenes in Matth
Si ergo aliquando oportuerit nos circa curationem tale aliquid patientium permanere, non adiuremus, neque interrogemus, neque loquamur quasi audienti spiritui immundo; sed abigamus ieiuniis et orationibus nostris spiritus malignos
Glossa
Vel hoc genus Daemonii, idest ista carnalium voluptatum mutabilitas, non vincitur nisi spiritus oratione confirmetur, et caro per ieiunium maceretur
Remigius
Vel ieiunium hic intelligitur generale, quo non solum abstinemus a cibis, sed ab omnibus illecebris carnalibus, et peccatorum passionibus. Similiter oratio intelligenda est generalis, quae in piis et bonis operibus consistit: de qua dicit apostolus: sine intermissione orate
17:21
Remigius † AD 908
The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.
Origen † AD 253
This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear now not only that He must be betrayed, but that He must be betrayed into the hands of men. The Son of Man indeed was delivered up by God the Father according to the Apostle (Rom. 8:32.), but different powers gave him up into the hands of men.
St Jerome † AD 420
Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, And shall rise again the third day.
St John Chrysostom † AD 407
For this is no long time that He speaks of continuing in death, when He says that He shall rise again on the third day.
Origen † AD 253
By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, And shall rise again the third day, nor considering what He must be to whom the space of three days was enough to destroy death.
St Jerome † AD 420
That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.
The Latin text
Remigius
Saepe dominus mysteria suae passionis discipulis praedixit, ut quando acciderent, tanto levius ea ferrent quanto praecognita haberent: et ideo hic dicitur conversantibus autem eis in Galilaea, dicit illis Iesus: filius hominis tradendus est in manus hominum, et occident eum
Origenes in Matth
Videntur quidem haec illis quae supra dixerat similia esse, ut facile quis dicat, dominum eadem ipsa repetere; quod non est ita; tradendum enim superius non est dictum: hic autem non solum tradendum, sed etiam in manus hominum tradendum audivimus. Traditum igitur apostolus filium narrat a Deo patre; sed etiam contrariae potestates eum in manus hominum tradiderunt
Hieronymus
Semper autem prosperis miscet tristia: si enim contristat eos quia occidendus est, debet laetificare quod subditur et die tertia resurget
Chrysostomus in Matth
Neque enim multum tempus dixit quo in morte maneret; sed tertia die se dixit resurrecturum
Origenes in Matth
Praedicente autem haec domino, tristati sunt discipuli: unde sequitur et contristati sunt vehementer, non attendentes ad illud quod dixerat et tertia die resurget, nec considerantes quis esset cui ad destruendam mortem trium dierum tempus sufficeret
Hieronymus
Porro quod contristabantur vehementer, non de infidelitate venit: verum pro dilectione magistri, nihil de eo sinistrum et humile patiuntur audire
17:23
The Gloss non occ.
The disciples were exceeding sorrowful when they heard of the Lord’s passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary Submission, he adds an incident which instances Christ’s power, and is submission; And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?
St Hilary † AD 367
The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.
St John Chrysostom † AD 407
For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. (Numb. 3:44.) But because the numbers of this tribe were less than the number of firstborn among the Jews, it was ordained that redemption money should be paid for the number that came short; and thence sprang the custom of paying this tax. Because then Christ was a firstborn son, and Peter seemed to be the first among the disciples, they came to him. And as it seems to me this was not demanded in every district, they come to Christ in Capernaum, because that was considered His native place.
St Jerome † AD 420
Or otherwise; From the time of Augustus Cæsar Judæa was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought up at Nazareth, which is a town of Galilee subject to Capernaum, it is there that the tribute is asked of Him; but for that His miracles were so great, those who collected it did not dare to ask Himself, but make up to the disciple.
St John Chrysostom † AD 407
And him they address not with boldness, but courteously; for they do not arraign, but ask a question, Doth not your Master pay the didrachma?
St Jerome † AD 420
Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar’s will.
St John Chrysostom † AD 407
What then does Peter say? He saith, Yea. To these then he said that He did pay, but to Christ he said not so, blushing perhaps to speak of such matters.
The Gloss ap. Anselm.
Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute, (i. e. head-money,) of their children, or of strangers?
St Jerome † AD 420
Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they, see that He knows even those things that are done in His absence. It follows, But he said, From strangers; Jesus said unto him, Then are the children free.
Origen † AD 253
This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin; but the sons of the kings of the earth are not free; for whoso doth sin, he is the servant of sin. (John 8:34.)
St Jerome † AD 420
But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king’s son He owed no tribute.
St Augustine † AD 430 Quæst. Ev. i. 23.
For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth.
St John Chrysostom † AD 407
But this instance were brought to no purpose if He were not a son. But some one may say, He is son indeed, but not an own son. But then He were a stranger; and so this instance would not apply; for He speaks only of own sons, distinct from whom He calls them strangers who are actually born of parents. Mark how here also Christ certifies that relationship which was revealed to Peter from God, Thou art Christ, the Son of the living God.
St Jerome † AD 420
Howsoever free then He was, yet seeing He had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, But that they should not be offended, go to the sea.
Origen † AD 253
We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man’s sake, gave custom and tribute.
St Jerome † AD 420
I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should be the first taken; His mighty power, if the stater were created in the fish’s mouth at His word, and if by His command that which was to happen was ordered. Christ then, for His eminent love, endured the cross, and paid tribute; how wretched we who are called by the name of Christ, though we do nothing worthy of so great dignity, yet in respect of His majesty, pay no tribute, but are exempt from tax as the King’s sons. But even in its literal import it edifies the hearer to learn, that so great was the Lord’s poverty, that He had not whence to pay the tribute for Himself and His Apostle. Should any object that Judas bore money in a bag, we shall answer, Jesus held it a fraud to divert that which was the poor’s to His own use, and left us an example therein.
St John Chrysostom † AD 407
Or He does not direct it to be paid out of that they had at hand, that He might shew that He was Lord also of the sea and the fish.
The Gloss non occ.
Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Cæsar upon the Image of the invisible God.
St John Chrysostom † AD 407
Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid, but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples. Indeed in another place He disregards the offence of the Pharisees, in disputing of meats; teaching us herein to know the seasons in which we must attend to, and those in which we must slight the thoughts of, those who are like to be scandalized.
St Gregory the Great † AD 604 in Ezech. 7. 4.
For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.
St John Chrysostom † AD 407
As you wonder at Christ’s power, so admire Peter’s faith, who was obedient in no easy matter. In reward of his faith he was joined with his Lord in the payment. An abundant honour! Thou shall find a stater, that take and give unto them for thee and for me.
The Gloss ap. Anselm.
For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.
Origen † AD 253
Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His ascension Peter may have comfort over that which he has caught.
St Hilary † AD 367
When Peter is instructed to take the first fish, it is shewn therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord.
St Jerome † AD 420
Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord.
Origen † AD 253
And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is caught and saved by some Peter, who has taught him the truth, that he should change his stater for the image of God, that is for the oracles of God.
St Jerome † AD 420
And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shewn the likeness of their flesh, when the Lord and His servants are redeemed with the same price.
The Latin text
Glossa
Quia discipuli audita domini passione contristati erant, ne aliquis passionem Christi necessitati ascriberet, non humilitati, subiungit factum, in quo Christi libertas et humilitas demonstratur: unde dicitur et cum venissent Capharnaum, accesserunt qui didrachma accipiebant ad Petrum, et dixerunt ei: magister vester non solvit didrachma?
Hilarius in Matth
Dominus didrachma solvere postulatur, idest denarios: hoc enim omni Israel lex pro redemptione corporis et animae constituerat in ministerio templi servientium
Chrysostomus in Matth
Cum enim primogenita Aegyptiorum interfecit Deus, tunc tribum levi pro eis accepit. Deinde quia primogenitis qui erant apud Iudaeos, minor huius tribus numerus erat, pro deficientibus in numerum, siclum iussit inferri, et ex tunc tenuit consuetudo ut primogenita vectigal hoc inferrent. Quia igitur primogenitus erat Christus, videbatur autem discipulorum primus esse Petrus, ad eum accedunt. Et, ut mihi videtur, non in unaquaque civitate hoc expetebant: ideoque in Capharnaum adeunt Christum, quia eius patria existimabatur
Hieronymus
Vel aliter. Post Augustum Caesarem Iudaea facta est tributaria, omnes censi capite ferebantur: unde et Ioseph cum Maria cognata sua professus est in Bethlehem. Rursus, quoniam dominus nutritus erat in Nazareth, quod est oppidum Galilaeae subiacens Capharnaum urbi, ibi deposcitur tributum; et pro signorum magnitudine hi qui exigebant, non audebant ipsum repetere, sed discipulum conveniunt
Chrysostomus in Matth
Et neque hunc cum multa vehementia, sed mansuetius: neque enim incusantes, sed interrogantes dixerunt magister vester non solvit didrachma?
Hieronymus
Sive malitiose interrogant utrum reddat tributa, an contradicat Caesaris voluntati
Chrysostomus in Matth
Quid igitur Petrus? Ait: etiam. Et his quidem dixit quoniam solvit; Christo autem non dixit, erubescens fortassis pro his ei loqui
Glossa
Vel aliter. Et Petrus respondit etiam; idest, ita est quod non solvit. Voluit autem Petrus domino intimare, quod Herodiani peterent censum; sed dominus praevenit eum: unde sequitur et cum intrasset in domum, praevenit eum Iesus, dicens: reges terrae a quibus recipiunt tributum vel censum, idest redditum de capite, a filiis suis, an ab alienis?
Hieronymus
Ante quidem quam Petrus suggerat, dominus interrogat, ne scandalizentur discipuli ad postulationem tributi, cum videant eum nosse quae absente se gesta sunt. Sequitur at ille dixit: ab alienis. Dixit illi Iesus: ergo liberi sunt filii
Origenes in Matth
Sermo iste duplicem habet sensum. Secundum unum enim filii regum terrae liberi sunt apud reges terrae; extranei autem extra terram liberi non sunt propter eos qui deprimunt eos, sicut Aegyptii filios Israel. Secundum alterum autem, propter hoc ipsum quod aliqui sunt alieni a filiis regum terrae, sed sunt filii Dei; liberi sunt qui manent in verbis Iesu, et cognoverunt veritatem, et veritas liberavit eos a servitute peccati. Filii autem regum terrae liberi non sunt; quoniam qui facit peccatum, servus est peccati
Hieronymus
Dominus autem noster et secundum carnem et secundum spiritum filius erat regis; vel ex David stirpe generatus, vel omnipotentis patris verbum; ergo tributa quasi filius regis non debebat
Augustinus de quaest. Evang
Dicit enim in omni regno liberos esse filios, idest non esse vectigabiles. Multo ergo magis liberi esse debent in quolibet regno terreno filii regni ipsius, sub quo sunt omnia regna terrena
Chrysostomus in Matth
Si autem non erat filius, inaniter hoc exemplum induxit. Sed dicet aliquis: filius est, sed non proprius; est ergo alienus; et si hoc exemplum non habet veritatem: ipse enim de propriis filiis disputat, ad quorum differentiam alienos vocat qui non ex parentibus substantialiter nati sunt. Intende autem qualiter et hinc Christus certificat eam cognitionem quae Petro revelata est a Deo, per quam dixit: tu es Christus filius Dei vivi
Hieronymus
Quamvis ergo liber esset, quia tamen humilitatem carnis assumpserat, debuit omnem iustitiam adimplere: unde sequitur ut autem non scandalizemus eos, vade ad mare
Origenes in Matth
Consequens quoque est intelligere quoniam quoties exurgunt quidam qui per iustitiam tollant nostra terrena, reges huius terrae eos transmittunt, ut exigant a nobis quae sunt ipsorum; et suo exemplo prohibet dominus aliquod scandalum fieri etiam huiusmodi hominibus, sive ne amplius peccent, sive ut salventur. Filius enim Dei, qui nullum opus fecit servile, quasi habens formam servi quam propter hominem suscepit, tributum et censum dedit
Hieronymus
Quid primum in hoc loco mirer nescio: utrum praescientiam, an magnitudinem salvatoris: praescientiam, quod noverat habere piscem in ore staterem, et quod primus ipse capiendus esset; magnitudinem atque virtutem, si ad eius verbum stater in ore piscis creatus est; et quod futurum erat, ipse loquendo fecerit. Ipse ergo Christus propter eximiam caritatem, et crucem sustinuit, et tributa reddidit: nos infelices qui Christi censemur nomine, et nihil tanta dignum facimus maiestate: pro illius honore et tributa non reddimus, et quasi filii regis a vectigalibus immunes sumus. Hoc etiam simpliciter intellectum aedificat auditorem, dum audit dominum tantae fuisse paupertatis ut unde tributa pro se et apostolo redderet, non habuerit. Quod si quis obicere voluerit, quomodo Iudas in loculis portabat pecuniam, respondebimus: rem pauperum in usus suos convertere nefas putavit, nobisque idem tribuit exemplum
Chrysostomus in Matth
Vel ideo non ex repositis iubet dare, ut ostendat quod maris et piscium dominetur
Origenes in Matth
Vel quoniam Iesus non habuit imaginem Caesaris (princeps enim huius saeculi nihil habebat in eo), propterea non ex proprio sed ex mari imaginem Caesaris accepit. Non autem suscepit ipse staterem, neque fecit eum sibi possessionem, ne sit aliquando imago Caesaris apud imaginem invisibilis Dei. Vide etiam Christi prudentiam: qualiter nec retinuit tributum, nec simpliciter iubet dari; sed prius ostendit se non esse obnoxium, et tunc dat: quorum unum fecit, scilicet dare tributum, ut illi, scilicet exactores, non scandalizentur; hoc autem, scilicet ut ostendat se liberum, ut non scandalizentur discipuli. Alio vero loco contemnit Pharisaeorum scandalum, quando de escis disputabant; docens nos scire tempora secundum quae oportet non contemnere eos qui scandalizantur, et secundum quae oportet contemnere
Gregorius super Ezech
Considerandum enim est quia inquantum sine peccato possumus, vitare proximorum scandalum debemus. Si autem de veritate scandalum sumitur, utilius permittitur nasci scandalum, quam veritas relinquatur
Chrysostomus in Matth
Sicut autem stupescis de Christi virtute, ita admirare Petri fidem, quoniam rei tam difficili obedivit. Ideoque de fide eum remunerans, copulavit eum sibi in tributi datione; quod fuit abundantis honoris: et hoc est quod dicitur invenies staterem: illum sumens da eis pro me et te
Glossa
Consuetudo enim erat ut unusquisque pro se didrachma redderet. Stater vero est pondus duorum didrachmatum
Origenes in Matth
Mystice autem in agro consolationis (sic enim interpretatur Capharnaum) consolatur omnem discipulum, et liberum filium esse pronuntiat, et dat ei virtutem piscandi primum piscem, ut ascendente eo, consolationem accipiat Petrus super eum quem piscatus est
Hilarius in Matth
Cum autem primum piscem admonetur Petrus inquirere, ascensuri ostenduntur et plures. Beatus ille primus martyr Stephanus, primus ascendit, et staterem in ore continuit; in quo didrachma novae praedicationis tamquam duo denarii habebantur: Dei enim gloriam et dominum Christum in passione contuens praedicabat
Hieronymus
Vel iste piscis primus captus, est primus Adam, qui per secundum Adam liberatur: et id quod in ore eius, hoc est in confessione, fuit inventum, pro Petro et domino redditur
Origenes
Cum etiam videris avarum hominem ab aliquo Petro correctum, quod abstulit de ore eius verbum pecuniae; dices eum ascendisse de mari, idest de fluctibus sollicitudinum avaritiae, ad hamum rationalem; et comprehensum atque salvatum ab aliquo Petro, qui eum docuit veritatem, ut pro statere habeat imaginem Dei, idest eloquia eius
Hieronymus
Et pulchre illud ipsum quidem datur pretium; sed divisum est: quia pro Petro quasi pro peccatore pretium reddebatur; dominus autem noster peccatum non fecit. Ostenditur autem similitudo carnis, dum eodem et dominus et servus pretio liberantur
17:1
And after six days, &c. There seems to be here a discrepancy with Luk 9:28, who says, it came to pass about an eight days after these things. S. Jerome answers, "The solution is simple, because in S. Matthew the intervening days are given; in S. Luke there is an addition of the first and the last day." Matthew then and Mark do not count the first day, in which Christ spoke what we have heard, and gave the promise of His Transfiguration; nor yet the last and eighth, because Christ was transfigured on the morning of it. Luke indeed only counts the entire days, and therefore says, about. Christ put off His promised Transfiguration for six days that, as S. Chrysostom says, the rest of the disciples might not feel any movement of envy. The second reason for delay was because Christ wished to be transfigured on Mount Tabor, which is distant from Cæsarea Philippi twenty leagues. Christ therefore journeying slowly according to His custom, occupied six days in preaching in the villages and country intervening. Rabanus gives a third and mystical reason that it might be signified that the resurrection, of which the Transfiguration was a type, should take place after the six ages of the world. Origen gives a fourth reason, that it might be signified, that he alone, who transcends all worldly things (for the world was made in six days) is able to ascend above the mount on high and to behold the Word of God.
Peter, James, and John: "He took up these three," says S. Chrysostom "because they were greater than the rest." Christ selected these three Apostles, and manifested His glory to them, because He willed to show the same His weakness and agony in the garden, lest they should be offended at it, and that they might know that Christ thereby was proceeding to the glory which had been shown to them. For from this glory, and from the Father's words This is My Son, they might know assuredly that Christ was very God; but that He was hiding His Deity beneath the veil of the flesh; and that although he suffered and died upon the cross, His Deity neither suffered nor died. And He who could communicate so great a glory to His body, was indeed able to rescue that body from death if He so willed. Hear Damascene (Orat. de Transfig.): "He took Peter wishing to show him that the testimony which he had borne was confirmed by the testimony of the Father; and because he was about to become the president of the whole Church. He took James because he was about to die for Christ. John, because he was, as it were, the most pure instrument of theology, that beholding the glory of the Son of God, which is not subject to time, he might declare, In the beginning was the Word."
James, &c. This was James the Greater, who was the first of the Apostles to suffer martyrdom. S. Augustine (in cap. 2. ad Galat.) seems by a slip of memory to have thought that this was the Lord's brother. Mystically. These three denote that those whom God prefers above others to behold the vision and glory of Himself are of a threefold order. Peter denotes the fervent in charity; John, a virgin, signifies virgins; James, the first martyr among the Apostles, denotes those who suffer, and martyrs. Wouldst thou then see God? Be thou a Peter, i.e., firm in virtue; be thou a John in chastity; be thou a James by mortifying thy vices.
Into a high mountain, &c. This mountain, by its loftiness, represents the height of the empyrean and of the celestial glory; and to teach, tropologically, says Remigius, "that it is necessary for all who desire to contemplate God, that they must not wallow in grovelling pleasures, but by love of things above must be lifted up to heaven. Moreover they are led up by themselves apart, because holy men are separated from the wicked in their minds, and by the intention of their faith, and shall be wholly separated in the world to come." For, as Bede says, they who expect the fruit of the resurrection ought to dwell in their mind in high places, and give themselves up to constant prayer. You will ask what mountain this was? The common opinion is that it was Mount Tabor. This is the opinion of the Fathers and of the faithful, so that it appears to be a tradition of the Church; and therefore Mount Tabor is accounted by Christians to be holy. It was made famous by pilgrimages, as S. Jerome testifies (Epist. 27.). For all who make a pilgrimage to the Holy Land, visit Tabor equally with Bethlehem, Mount Calvary, and Olivet. Thus S. Paula, twelve hundred years ago, when visiting the holy places, visited Tabor. For as S. Jerome says eloquently in her epitaph, "She climbed Mount Tabor, on which Christ was transfigured." That Christ was transfigured on Tabor is taught expressly by S. Cyril of Jerusalem (Catech. 12), Damascene (Serm. de Transfig.), Bede and Euthymius, Abulensis, Maldonatus, Jansen, Adrichomius (Descript. terræ sanct.) and others, passim. Damascene confirms this from the words in Psalm lxxxix, 12, "Tabor and Hermon shall rejoice in Thy Name." For Hermon rejoiced when it heard the Father's voice at the Baptism of Christ; Tabor, when it saw Christ transfigured upon it. Then Tabor contended with the empyrean, being as it were the image and the theatre of celestial glory. For as the p248 blessed behold the glory of God in heaven, so the Apostles beheld the glory of Christ on Tabor. Bede says, that in memory of Christ's transfiguration in the presence of Moses and Elias three tabernacles were built on Mount Tabor, according to Peter's wish, Let us make here three tabernacles. Nicephorus (lib. 8, cap. 30.) adds that S. Helena erected a splendid church on Tabor in memory of the Transfiguration. To this temple were afterwards joined two monasteries, one dedicated to Elias, the other to Moses. Christ chose Tabor for the manifestation of His glory, 1. because it was near to Nazareth, where He was conceived, and the Word was made Flesh. 2. Because Tabor is nigh to Sharon, concerning which Isaiah sings (Isa 35:2): "The glory of Lebanon is given unto it, the beauty of Carmel and Sharon. They shall see the glory of the Lord and the excellency of our God." 3. Because Tabor is an exceeding high mountain. Josephus (lib. 4, de bello, c. 2) says it Isa 30 stadia in height, or nearly four Italian miles. 4. Because as Bede says, Tabor is in the middle of the Galilean plain, three miles to the north of Gennesaret. It is round on all sides, rising with a gentle elevation from the plain; it is covered with grass and flowers, and is exceedingly pleasant; it is a sort of paradise. Adrichomius adds that the climate of Tabor is exceedingly salubrious; it is planted all over with vines, olives, and various sorts of fruit and other trees. It is verdant with constant dews, with the foliage of trees and green grass; and is always fragrant with the odour of all kinds of flowers. There is there a vast concourse of birds, who make delicious melody with their songs. On the exact spot of the Lord's Transfiguration there is at present a garden, planted with trees and irrigated by fountains and surrounded by a wall. The people who live at the foot of the mountain do not allow anyone to approach this spot out of reverence and devotion. Symbolically: Tabor in Hebrew is the same as bed of purity and light. תא, ta means bed, and אור or, light, and the beth in the middle signifies in. Thus it is, the bed in light. S. Jerome (Hos 5:1) gives another meaning. Tabor, he says, means the coming light. Again, Tabor may be translated, ta, i.e., a bed and bor, i.e., a cistern or sepulchre; because on Tabor Moses and Elias spake of the decease of Christ. For by this way Christ must needs go to His glory and to Heaven, and we must go by the same way. Luke adds, Christ went up into the mountain to pray; and it came to pass whilst He was praying the fashion of His countenance was altered, that He might show us the fruit of prayer namely, that in prayer we are suffused with heavenly light, and are, as it were, transfigured; and instead of earthly are made celestial and divine; and instead of men become angels. Moses was a type of this when he talked with God upon Mount Sinai, and the glory of the Lord appeared unto him, and there were horns (i.e., rays of light) on his face. But this splendour of Moses came from without; but the glory of Christ from within, i.e., from His soul and Deity.
17:2
And was transfigured, &c. Greek, μετεμορφώθη, i.e., was transformed. So also the Syriac. The Arabic is, He showed His glory in their presence. You will inquire after what manner Christ was transfigured? I take it for granted that nothing was done here in a fanciful or fantastic manner, or in the way of illusion. There could be nothing of this sort in Christ. I say, then, in the first place Christ did not transfigure Himself before His three Apostles to manifest His Divinity to them, as He does to the saints in Heaven; for it cannot be beheld by any means with eyes of flesh. So the Fathers, passim. Wherefore Tertullian, SS. Chrysostom, Leo, and Damascene (who seem to speak otherwise) only mean to say that Christ showed His Apostles the external glory of His body, which was an index of His Divinity; that by it, as through a chink, they might in some sort behold the glory and majesty of His Godhead, even though veiled by the body.
2. Christ in His transfiguration did not change the essential form, fashion, colour, or other qualities of His countenance, but as Euthymius rightly observes He assumed a marvellous and, as it were, Divine splendour, so that He shone like the sun, yea with even greater and more august glory. Wherefore Matthew, explaining the expression He was transfigured, subjoins and his face did shine like the sun. And Luke, The fashion of His countenance was altered, i.e., was bright and luminous. (See S. Thomas 3, p. q. 45.) By transfiguration, therefore, is meant that Christ transformed the external appearance of His face into a more glorious and august one. For Christ did not upon this occasion assume the other endowments of a glorified body such as impassibility, swiftness, and so on but of glory only. Here observe, in the first place, that this glory of Christ pertained not only to His face, but to His hands also and His whole body, as S. Jerome clearly teaches (Epist. 61, ad Pammach.). For although Abulensis and others think that only the face of Christ shone, since Matthew and Mark make mention only of it, it is better to understand that the entire Body of Christ was resplendent, because it was a full and perfect transfiguration. Whence the glory passed to His raiment. So S. Ephrem (Orat. de Transfig.): "His raiment became white. Verily the Evangelist shows that the glory emanated from His whole body, and rays of glory shone from all His members." S. Augustine (lib. 3 de Mirabil. S. Script. c. 10) says: "As the Divinity shone outwardly through the flesh, so also the flesh, being illuminated by the Divinity, was radiant through His garments." This is the opinion also of S. Ambrose (in Symb. c. 22), Origen (in cap. ix. Levit.), Barradi, Suarez, and others; some of whom think that this splendour penetrated Christ's whole body and rendered it translucent. But others, with greater probability, think that the glory pertained only to the superficies of His Body; and that that is the meaning of the word Transfiguration that is, a change of the figure, which has to do with what is external. This splendour was celestial, yea more than celestial; it was divine and beatific, such as belongs to glorified bodies. Wherefore it was golden and glorious, like the sun; but yet it gave refreshment to the eyes, and did not take away the sight of Christ from His Apostles. In this it was different from the light of the sun. Note, secondly, that this splendour, as well as the other gifts of a glorified body, appertained to the body of Christ throughout the whole time of His life, from the very moment of His Conception. Nevertheless, in order that Christ might suffer and have His conversation among men, this glory and all the other gifts which I have spoken of were held back, as it were, in the beatified soul of Christ, so that it did not infuse them into His body by means of a physical emanation. Otherwise they would have shone through His body, like light through a lantern. This repression, therefore, was a miracle. And the cessation of this repression in the transfiguration, and emanation of the interior splendour into the body of Christ was the cessation of a miracle. But to men it seemed to be a miracle, because it was new, and they were ignorant of the cause. Wherefore Christ possessed this glory of His body by a double right, namely, in right of the Hypostatic Union, and also by the title of merit. For by so many sufferings and labours He merited this glory of His body, and at His resurrection He received it in perpetuity, as theologians teach, passim. Wherefore what some persons have thought that Christ always possessed this glory and these gifts in His body, but that they were not visible to men on account of the infirmity of human sight; even as some say the glory of the bodies of the blessed would be invisible to the eyes of mortals, unless some new power of sight were given them this opinion, I say, is not probable because that light of the glorified body is corporeal, and therefore, in a higher degree, visible to the eyes of all. Lastly the Transfiguration happened on the 6th of August, on which day the Church commemorates it. Ammonius, Baronius, Jansen, Suarez, and others, agree that it took place in the thirty-third year of Christ's life, which was the third and last of His preaching. You will ask in the second place, why Christ was transfigured? I answer: 1, that by means of this glory and brightness, and by the testimony of Elias and Moses He might prove His Divinity to His Apostles. 2. That he might forewarn His disciples not to lose confidence, when they should behold Him nailed to the cross. 3. That He might indicate that He shall come after this manner with great power and majesty to judge the world. So S. Ephrem, Cyril, and Damascene, S. Basil (in Psa 45), and others. Wherefore also Elias appeared, who will be the precursor of Christ when He comes to judgment. 4. That He might animate the faith and hope and courage and zeal of the Apostles and the rest of the faithful bravely to undergo all crosses for the sake of the Gospel through the hope of obtaining the like glory at the resurrection. Thus S. Leo says, "The Lord was transfigured, that He might take away the scandal of the cross from the hearts of His disciples." And S. Chrysostom adds, that the least of the blessed in Heaven has greater brightness and glory than Christ had at His Transfiguration; because Christ attempered His glory to feeble eyes and the capacity of the, as yet, mortal Apostles. They whom the truth of the celestial glory irradiates count as utterly worthless all the pomps and vanities of this world. Wherefore S. Francis was wont to say, "So great is the glory which I expect, that every kind of affliction is delightful to me. Symbolically: This Transfiguration represents the varied and wonderful transformations of the Word incarnate, as it were a Divine Proteus. For Christ was four times transfigured. First in His Incarnation, when the Word being made flesh, shone in it as a light in a lantern. 2. On the Cross, on which He was so deformed with stripes and nails and spitting, that as Isaiah says, "He hath no form nor comeliness, and when we saw Him, He had no beauty." (c. liii.) 3. In the Resurrection, when He was crowned with glory and honour. 4. In the Eucharist, where he lies hid under the forms of bread and wine, and seems to be, as it were, transfigured into them. For transubstantiation is a sort of transfiguration of the accidents. Anagogically: Christ here wished to give a representation of our resurrection glory, when He will re-fashion our bodies to be like unto the body of His glory. Tropologically: Christ wished, in the first place, to give a type of the transfiguration of a soul dark with sins into that light of grace by which we are made like unto Christ. For our transfiguration standeth in likeness, or configuration unto Christ; that we should be conformed unto Christ in all humility, charity and obedience; that we should be living images of the life and holiness of Christ; that we should think, speak, and act with such piety, gravity, and zeal as Christ did; that whosoever sees us should think that he beholds Christ in us. Again Christ here gives a representation of the transfiguration by which a soul passes from a lower degree of holiness to a higher degree. For Christ who was already holy was transfigured. This transfiguration is more infrequent and more difficult than the former. For Saints often flatter themselves on account of their sanctity, and as it were rest in it, and do not aspire to higher sanctity, as sinners and penitents aspire to righteousness. It is less frequently, says a Father, that any one is transfigured from less to greater sanctity, than from sin to holiness. It can only take place in the mountain, and by going aside with Christ, that is to say, by frequent and fervent prayer and meditation. For in them the mind is illuminated by God, and draws as through a pipe celestial light, by means of which it conceives fresh ardour to reform its ways, yea to be transformed into Christ, that with S. Paul it may say, "The world is crucified unto me. I live, yet not I, but Christ liveth in me." And with S. Francis, it would imprint the five wounds of Christ, if not in its body, yet in the inmost recesses of its soul. Prayer, then, is the transfiguration of the soul. 1. Because in it the soul receives light from God, that she may know Him and herself and all things more clearly.
2. By it the soul seeks and obtains grace to blot out the stains and vices by which she is deformed. In it she receives consolation for desolation; out of weakness she is made strong; from slothful she becomes fervent; for perplexity, she hath understanding, for sadness, gladness; and for cowardice, courage.
17:3
3. She is raised above herself, and is lifted up to God in heaven, where she learns and sees that all the things of earth are fragile and worthless, so that from her lofty height she looks down upon them as fit only for children. She perceives that the true riches, honours and pleasures are nowhere but in heaven.
17:4
4. In prayer she unites herself to God. For, "he that is joined unto the Lord is one spirit." (1Co 6:17.) Hence S. Francis, when he prayed, was lifted up on high, and could speak, think of and love nothing else save God. "My God and all," he was wont to say, "Grant me, O Lord, to die for love of Thy love, Thou who didst deign to die for love of my love!" This is what S. Paul says, "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2Co 3:18.) Lastly, Mark intimates that Christ was not sitting, nor kneeling, but standing, when He was transfigured: When they awoke, they beheld His glory, and two men standing with Him who was standing likewise. Hence it follows that Christ was not lifted up into the air, as some painters represent Him, but was transfigured as He stood upon His feet. His raiment became white some read, as the light: thus the Greek, ώς τὸ φω̃ς. Thus also the Syriac and the Arabic. The Egyptian has, His face shone gloriously like the sun; His raiment also was resplendent after the fashion of the sun. The Ethiopic has, His garments were like crystal. But the Vulg. reads with the Persian ώς Χιών, like snow. This is the reading of some Gr. MSS. in this place, and of all in Mark ix. 3. For snow is properly said to be white, and light, shining: although snow not only is white, but also shines. Abulensis (quest. 42 et seq.) is of opinion that this brightness of Christ's raiment was a true and real property: and that therefore the colour of His garments was changed, in such manner that if they were previously black, they were made white, and if they were previously white, they became whiter still: and that when the transfiguration was over they returned to their former condition. S. Mark's words seem in favour of this opinion, And His raiment became shining, exceeding white as snow, so as no fuller on earth can white them. Christ's garments therefore had two properties; namely a snow-like whiteness like a fuller's, and a supernatural splendour bestowed upon them by God. The far more general opinion is that the whiteness was identical with the brightness. For brightness is white, but it adds splendour to the whiteness. And this refulgence, by the operation of God, flowed forth as it were from the flesh of Christ into His garments, and thus prevailed over, and as it were swallowed up their natural colour, if it were not white originally. Wherefore this glory in the face and the body of Christ was golden and shining, as in the sun. And when it was transfused to His clothes, it became white, as the moon appears to be white, when illuminated by the sun's rays. And the sun itself appears white, when it shines through clouds. Thus Tertullian (lib. iv. cont. Marc. c. 22.) So S. Ephrem, and many others. We shall get a full and adequate meaning by uniting both opinions, and say that the garments of Christ were indeed made white, through that snowlike whiteness which God now bestowed upon them, and that they were likewise resplendent through the brightness infused into them by means of the radiant face and flesh of Christ. For this is what Luke means when he says, His raiment was white and glistening. Gr. ε̉ξαστράπτων, ie., like lightning, darting rays like lightning. Whence it is plain that there was in the garments of Christ not only whiteness like snow, but a brightness like lightning. For white is the most perfect colour; and light, or splendour is the most noble of all sensible qualities; and lightning has the nature of fire, and is the most penetrating of all things, Trpologically: the garments of Christ are the Saints. They adorn Him like clothes: and like snow they are chaste and shine through their purity. And behold there appeared, &c. You will ask why these two appeared, rather than any of the other prophets? Maldonatus answers, because these two shall precede Christ's second Advent to Judgment, when He shall come in His glorious Majesty, of which the Transfiguration was a type. This is true with respect to Elias, but wrong with regard to Moses, as I have shown on Rev 11:3-4, where I have proved that Enoch, not Moses shall come with Elias against Antichrist. I say then, that the reason was because Moses was the legislator of the Old Law, and Elias was the prince of the Prophets. Wherefore he represents the whole choir of the Prophets. These two appeared then, that they might show that Christ was the true Messiah, the Saviour of the world promised by the Law and the Prophets. By Moses the Law is shown to end in Christ, and prophecy by Elias; and that both had accomplished their work, and had given place to Christ as the new Lawgiver and Prophet sent from God, and promised by all the Prophets, but especially by Moses, in those words, "A Prophet shall the Lord your God raise up from the midst of your brethren, like unto me: and I will put My words in His mouth." (Deut. xviii. 18.) Thus SS. Jerome, Chrysostom, Ambrose. S. Jerome adds that Moses and Elias were blessed with this vision, because like Christ they had fasted forty days and forty nights. Hence Tertullian, Origen, Nazianzen and others think this vision of Christ's Humanity in the transfiguration was represented and promised to Elias when God manifested Himself to him by the breath of a gentle gale (1 Kings xix. 12 and to Moses, when he asked to see God's face, and God said to him, "Thou shalt see My back parts, but My Face thou canst not see." (Exodus xxxiii. 23.) This cannot be true in a literal, but only in a symbolical sense. S. Thomas (3 p. quæst. 45, art. 3, ad 2) gives six other reasons: 1. Because the multitudes said that He was EIias, or Jeremias, or one of the Prophets, He took the chief of the Prophets with Him, that he might declare the difference between the Master and the servants. 2. Because Moses gave the Law, and Elias was jealous for the glory of the Lord: since therefore they appeared with Christ, they excluded the calumny of the Jews, that Christ was a blasphemer of the Law, and that He usurped to Himself the glory of God. 3. He showed that He had the power of life and death, and is the judge of quick and dead, because He had with Him Moses who was dead and Elias who was yet alive. 4. Because, as Luke says, they spake of his decease, that is, of His Passion and Death. Therefore that He might, in reference to this, strengthen the minds of His disciples, He brings before them those who had exposed themselves to death for God's sake. For Moses presented himself before Pharaoh at the peril of his life, as Elias did before Ahab. 5. Because He wished His disciples to imitate the meekness of Moses and the zeal of Ecc 6. Because He would show that He was preached both by the Law and the Prophets. You will ask how and in what manner did Moses and Elias appear? It is agreed by all that it was Elias himself who appeared in his own body. For Elias was taken up to Heaven in a chariot of fire, and is still alive, that he may come again and contend with Antichrist. From Paradise, therefore, or from the place to which he was translated, he was suddenly transferred by an angel to Mount Tabor, that he might converse with Christ in His Transfiguration. With respect to Moses there are various opinions which I have reviewed on the last chapter of Deuteronomy. It is certain, as I have there shown, that Moses is dead, and has not as yet risen again. Some think that this was not Moses who really appeared, but an angel in the form of Moses. But this is certainly an error, says Suarez, because Moses is introduced as a witness of Christ; and a witness must bear testimony in his own person. None therefore of the expositors say that this was not Moses but an angel, except the Gloss on Luke ix. 30, which S. Thomas thinks is taken from the author of The Miracles of Scripture (lib. 3, caps. 10 & 13). Jansen thinks it more probable that this Gloss is derived from S. Augustine (lib. de cura pro mortuis), where S. Augustine expresses himself as doubtful whether the apparitions of the departed take place by themselves appearing, or by means of angels; or rather, as he says, in both ways. But he expresses no doubt as to the appearance of Moses in this place. Yea, even Calvin, although he says it is probable that this was the spectre of Moses, adds that it is more probable that it was the real soul of Moses. The soul then of Moses was translated from Limbus by an angel to the earth. And when Moses was arrived thither, he came to Tabor to Christ, and assumed a body, either formed by an angel out of air, as Lyra, Salmeron, and S. Thomas think, or else resumed his own body, so that he rose again. And thus the soul of Moses was led by an angel to his sepulchre, and there his ashes were collected by the angel and formed into a body, to which the power of God re-united his soul. And thus it was the true and living Moses, whom the angel transferred from his sepulchre to Mount Tabor. For it was meet that in witnessing to Christ, everything should be real and solid, and that Christ by thus raising up Moses should show that He is both the Lord and the judge of the quick and the dead. This is the opinion of Tertullian, Origen, Irenæus, and others; whom Suarez cites and follows (3 p. q. 45, disp. 22, sect. 2). If you follow this opinion, and suppose that Moses rose again, you must suppose that he again died, and that he again rose with others after the Resurrection of Christ. For Christ was the first of all who arose unto the life immortal. Observe, Christ communicated His glory and splendour to Moses and Elias. Wherefore Luke says, Moses and Elias were seen in glory. Talking with Him: Luke adds, and spake of His decease. The Greek for decease is not έκστασις (as though the ecstatic love of Christ, which drove Him to the cross, were signified, as some pious people have thought), but έξοδος, i.e., going forth namely, from Jerusalem, and from this life, by the death of the cross on Mount Calvary. This Moses and Elias here foretold to Christ in the hearing of the Apostles, that they might take away, both from them and us, the offence of the cross. Thus it is that some with S. Chrysostom instead of έξοδον read δόξαν, i.e., glory; for on the cross Christ chiefly manifested His power and glory. Wherefore at that time the sun was darkened, the rocks rent, the earth quaked.
Peter answered... it is good (that is, pleasant, sweet, and blessed), &c. Peter here exulting in the glory and, as it were, intoxicated desired to abide in it, and enjoy it always; whence the Arabic translates, it is good that we should remain here. Damascene well observes, "It is not good for thee, O Peter, that Christ should tarry there: if He did, thou wouldst not obtain the keys of the kingdom of Heaven, nor would death have been abolished. Seek not felicity before the time, as Adam sought to be a god." Theophylact remarks, We must not say with Peter, it is good for us to be here, since we ought ever to be going forward, and not remain in one degree of virtue and contemplation, but we ought to pass on to others. You will ask how Peter knew that the two persons who were talking with Jesus were Moses and Elias? I answer, first, that he might have recognised them from what they said. For Moses seems to have said to Christ Hail, Messiah, our Saviour! Thou art He Whose Passion I prefigured by so many sacrifices, especially by the slain Lamb and the Passover. Elias may have said, Thou art He Whose resurrection I set forth by the widow's son whom I recalled to life, and Whose ascension I prefigured when I was caught up to Heaven in a chariot of fire. It may be also, that Christ addressed them by their names. 2. Peter might have recognised them by their appearance and dress, as they were described in Scripture and the tradition of the elders. Thus, Elias might be known by his leathern girdle and sheepskin, wherewith he was wont to be clothed. Moses might be known by his horned face. Indeed, if we can believe Origen, Moses appeared with the tables of the Law, Elias with a chariot of fire. 3, and most probably, Peter knew them by Divine inspiration. You will ask why Peter desired that these three tabernacles should be made, s nce the blessed do not need tabernacles? I reply, Peter said this towards the close of the Transfiguration, when Moses and Elias were about to depart, in order that he might detain them. For Luke says, And it came to pass as they were departing from Him, Peter said, &c.; as though he said, "O how sweet and delectable it is to abide in this vision! Wherefore, O Christ, suffer not Moses and Elias to go away; and that we may keep them, let us make them a habitation, a tabernacle for each, in which they may abide." It was for them, not for himself and James and John, he wished the tabernacles to be made. Mark adds, for he knew not what he said. It was as though Peter being inebriated with the sweetness of this vision, in order that he might prolong it, spoke, as if bereft of reason, things incongruous. He was in a sort of delirium. And that, first, because he thought Christ in His glory, as well as Moses and Elias, needed tabernacles, and three of them, as though one would not have sufficed. Again, he put Moses and Elias on an equality with Christ. 2. Because he wished Christ to remain on Tabor, and to shut up Him who is the good of the universe on this mountain 3. Because, being as yet subject to death and suffering, he desired to enjoy with James and John alone that blessedness to which God, through Christ, designed to bring an innumerable multitude after this life. 4. Because he wished to have glory before labour, a crown before the battle, joy before the cross, when it behoved Christ and Christians first to suffer, and so to enter into their glory. For the cross is the way and the ladder to happiness. 5. Because he placed his happiness in the sight of the glorified Humanity of Christ, not in the vision of the Godhead. If, therefore, Peter had beheld the glory of the Divinity and the abyss of all joy and all goodness, what would he have said? For this vision and pleasure of Peter were sensible and corporeal, and were only like a single crumb or drop in comparison with the joy and pleasure, which the blessed experience in beholding God, when they immerse themselves in Him as in a sea of delight, and are swallowed up in it, according to those words of the thirty-sixth Psalm: "They shall be inebriated from the fatness of Thine house, and Thou shalt give them to drink of the torrent of pleasure." Moreover, this vision of the glory of Christ, of Moses, and of Elias raised in the disciples not only vast pleasure, but wonder and reverence likewise, and a kind of sacred dread. Where- fore Mark says, they were sore afraid.
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While he was yet speaking. Observe Luke has, while he was yet speaking, a cloud came and overshadowed them; and they feared as they entered into the cloud. Which Toletus explains thus: Whilst Peter is saying Let us make here three tabernacles, the cloud (contradicting him) interposed between Christ, Moses, and Elias on the one part, and the disciples on the other, and thus overshadowed them that is to say, the disciples; and the glory of Christ, dazzling the eyes of the disciples, was tempered by the intervention of this cloud, so that He could be more easily seen by them. And they i.e., the disciples feared when they entered into the cloud; i.e., when they beheld the cloud embracing Christ and Moses and Elias, and themselves shut off from them by the cloud. They feared, I say, because they saw that they were on the outside of the cloud, and because they were alone, and there was no one to defend them in case any evil should befall them. Or else they feared lest Christ and Moses and Elias should go somewhere else, or lest He should be carried away from them into Heaven, as Elias had been carried away in his chariot of fire. 2. Barradi thinks that the cloud came after the departure of Moses and Elias, for Luke had previously said concerning them (Luk 9:33), And it came to pass as they departed from them, Peter said, &c. After that, the cloud overshadowed them, i.e., Christ and the disciples, who were left alone. And they feared, because they saw themselves entering into the cloud, girt round about with it, and they did not know what was about to happen to them. Instead of, as they entered into the cloud (Luk 9:34), the Syriac translates, when they saw Moses and Elias, who were entering into the cloud. And instead of, as they departed from Him, the Arabic has, and when they wished to go away from Him. You will ask, from whence, and why was this cloud? The answer is, it was made by God through the instrumentality of an angel, by the condensation of air and vapour, that by it he might correct Peter's wish concerning the three tabernacles, by showing that Christ had no need of such things, forasmuch as His throne is a light and glorious cloud. Wherefore it is more probable that, as Franc. Lucas thinks, Peter, James, and John were within, not on the outside of this cloud: for the disciples were near to Christ and were His house and family. And for this very reason were these three Apostles brought up to the top of Tabor, that they might be sure witnesses to the rest of the Apostles and to the faithful what things were done in the cloud round about Christ; and especially might bear testimony to God the Father's voice, This is my Son. Therefore it was meet that they should see and hear all those things plainly and visibly, without a veil, or cloud, so that they might be eye and ear witnesses, above all suspicion of possibility of having been deceived, or mistaken. Moreover, the cloud is not only the veil, but the symbol of the glory of God. Hence of old time God was wont to manifest His incomprehensible majesty to the Hebrews, as is plain from Exod. xix. 9, and other passages. Wherefore the cloud is called the Ascention, or the chariot of God (Psa 104:3): also His tabernacle, His throne, and the seat not only of His majesty, but of the omnipotence of God, and the supreme power of His working. For from the clouds He hurls against His enemies hailstones and whirlwinds, thunderings and lightnings. (Psa 18:12, &c.) Hence also when Christ shall come to judge the world, He will come in the clouds of Heaven. This cloud therefore was as it were an instrument for the voice of God the Father; an ornament and grace for Jesus Christ: and for the Apostles a covert. Moreover with reference to this cloud, Toletus is of opinion that Christ was transfigured in the night, during the time of sleep. And this was why, as Luke says, the eyes of the Apostles were heavy: therefore too Christ's transfiguration appeared the more wonderful. For so great splendour is more marvellous by night than it would be by day. But others, with greater probability, think Christ was transfigured at the dawning of the day. They assign two reasons: first that what was done might not seem to be the work of magic or nocturnal spectres. Secondly, because Christ came for works of light: and the eyes of the Apostles were heavy on account of fatigue. Lastly, the dawn is on the confines between light and darkness. It is a delightful hour, and so the symbol of glory.
The cloud was bright, 1. As an indication of the glory of Christ. Whence Cajetan thinks that this cloud derived its brightness from the light and glory of the body of Christ; or better, because by it was represented the glory and majesty of the Father whose voice was heard. Whence Peter calls this cloud (2Pe 1:17) the excellent glory of the Father, Who spake out of it; and Who by means of it increased the glory of the transfiguration of Christ. This cloud therefore was full of majesty and glory. 2. For the signification of the difference between the Old Law and the New. In the Old Law, God appeared to the Jews in a black cloud, because that Law was full of shadows and terrors. In the New Law, He appears in a bright cloud, because the New Law brings truth, glory and love. So S. Chrysostom, Theophylact and Damascene On the Transfiguration.
And behold a Voice, &c. The Voice, namely, of God the Father to Christ. Observe, 1., with S. Chrysostom, Ambrose, Toletus, and others, that it is plain from Luk 9:34 et seq. that this voice sounded from a cloud high above the earth. Wherefore S. Peter in his Epistle speaks of it as coming from heaven. It must have come after the departure of Moses and Elias. And with this object, that it might be perfectly clear and certain to the Apostles that this voice was addressed to Christ alone, and not to Moses, or Elias, who had now gone away, inasmuch as this voice was a work, ad extra, to use the expression employed by theologians, it proceeded from the whole Trinity. The voice was formed by an angel, since God makes use of His angels for these exterior works. Observe. 2. That in this transfiguration, equally as in the Baptism of Christ, the Trinity was symbolically represented. The Holy Ghost was represented by the cloud, the Father by the voice, the Son by the Divine glory and brightness, by which likewise was set forth the Incarnation of the Word. For Christ was seen as man, and by the splendour and the voice of God the Father it was signified that He was also God. The Holy Ghost was adumbrated by the cloud, because He, like a bright cloud, enlightens man, protects him, and makes him fruitful to every good work. He also blesses and glorifies. Hence in the Baptism of Christ, the Holy Spirit appeared in the form of a dove, because in Baptism He gives innocence. But in the Transfiguration, which is a type of the resurrection, He came under the appearance of a cloud, because He gave then, and will give in the resurrection security from all evils.
This is My beloved Son: "Two pleasant words," says S. Cyprian (de Baptismo), " Son and Beloved, coming from the mouth of God, are impressed upon our senses, that the association of names may unite us in the community of gifts, and such great names of sweetness may soften our minds, and kindle the ardour of devotion." Moreover, " God the Father said not, 'in this is My Son,' lest One from Another being placed apart, they should be supposed to be divided: but that according to the dispensation of Their union They should be simply taken to be One and the same," says the Council of Ephesus (ex prosphonet. Cyril Imperator)
Beloved, Syriac, most Beloved. There is an allusion to Psa 24:4. "The Voice of the Lord is in magnificence, &c., and beloved as a son of the unicorns." I have explained the various analogies between Christ and a unicorn on 2Pe 1:17.
Hear him, not Moses, who has gone away, but Christ, as the new legislator of the New Law. These words, hear Him were not said of Christ at His Baptism, because He was then for the first time shown to the world; but now He is set forth as a Teacher and Lawgiver. Therefore (as Tertullian, S. Leo, Damascene, and others maintain) these words denote the abrogation of the Old Law, and the inauguration of the New.
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And when the disciples heard, &c. 1. Because this cloud seemed to them to portend something new, strange, and Divine. 2. Because (as the Syriac has) they beheld Moses and Elias going away and entering into the cloud, and through it vanishing from their sight. 3. They were afraid when they heard the voice, because (as Abulensis says) it was as loud as thunder; and though it was a sweet voice, yet its echoing reverberation terrified them. Thus, too, S. Ephrem says: "At the sound of this voice the Apostles fell flat upon the earth; for terrible was the thunder, and the voice shook the earth." And S. Jerome says: "Human weakness cannot sustain to bear the sight of this great glory; trembling both in mind and body, it falls to the ground." Origen, S. Chrysostom, and Euthymius add that being struck with fear they fell upon their faces, that they might worship God, and make supplication unto Him that the thunder and lightning might not strike them.
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When they lifted up their eyes, &c. This signified symbolically that the Law and the Prophets had disappeared now that Christ was present, and that He Who brought to men the true light of the Gospel alone remained. Again: this glory and delight of the Transfiguration quickly passed away, but Christ would show that all things in this world even those that are lofty and divine-are transient, but that in Heaven they will be eternal, so that we may pant after it; for on earth all things are measured by time, but in Heaven they possess an enduring eternity. Note: SS. Matthew, Mark, and Luke relate the history of the Transfiguration differently; but the following is a series and order of circumstances, which will reconcile the Evangelists one with another. 1. Christ prayed. In the meantime the disciples, being heavy with sleep, from the fatigue of ascending the mountain and the length of Christ's prayer, whilst they were sleeping, He was transfigured. 2. Moses and Elias came, and talked with Christ concerning His death upon the cross, which He was to accomplish at Jerusalem. 3. The Apostles, being roused from sleep by the brightness and the talking, beheld the glory of Christ, and Moses and Elias conversing with Him. 4. When their conversation was ended, and they made as though they were going away, Peter being (as it were) inebriated with pleasure and grieving at their departure, sought to make three tabernacles. 5. There came the cloud, obscuring Moses and Elias; and then the voice speaking to Christ, This is My beloved Son, when the Apostles, being affrighted, fell to the earth; and were presently comforted and raised up by Christ; and, lifting up their eyes, saw Jesus alone.
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And as they were coming down, &c. to no one. Not only to the people, as S. Jerome says, but not even to the other Apostles; that they might not give them an occasion of sorrow or envy because they were not present with Peter and James and John at the Transfiguration. So Damascene: "lest the madness of envy should drive the traitor to fury." Whence Mark says, they kept the matter close between themselves. The reason why Christ enjoined upon them this silence was, because there would a fitting time come for the revelation of this mystery; and because the Apostles would understand and believe it when after His Passion and death, in which they would be scandalized and troubled they were about to behold Him rising again in glory, of which this Transfiguration was a type. For by Christ's resurrection they were about to understand of a surety that Christ underwent the death of the cross for us not because He was compelled, but voluntarily, out of His exceeding love; and that now being endowed with glory He will come to judgment at the end of the world, and will crown with the same glory those who (after His example and precept) have denied themselves, have borne the cross, and in following Him have lost their lives for the sake of His love.
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And the disciples asked Him, &c. The reason of this question was because these three Apostles had seen Elias in the Transfiguration, and had beheld him going away. They marvel, therefore, that he did not remain and become the forerunner of Christ and His glorious kingdom, according to the prophecy of Malachi (Mal 4:5) a prophecy quoted and enforced by the Scribes. But they erred, by confusing the times. They did not fully distinguish between Christ's first coming in the flesh and His second Advent in glory. Of this latter Elias will be the precursor, as John the Baptist was of the former. But although the Apostles in some manner distinguished between Christ's first Advent and His second (for the first they had seen, but had not yet seen the second), nevertheless they expected that the lat er was nigh at hand. For they had heard Christ speak of His approaching resurrection, a type whereof they had beheld in His Transfiguration; and they thought, although erroneously, that after it Christ would immediately reign gloriously, inaugurating that kingdom of glory which He shall establish at His second Advent. This was why they wondered, and asked why Elias did not remain that he might go before Christ.
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Restore all things: that is, convert the Jews to Christ as the Messiah promised to themselves and their forefathers. As Malachi says: "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers." See what I have there said. Matthew (as is usual with him) follows the LXX, which instead of turn, or convert, has α̉ποκα ταστήσει, i.e., shall restore. Hence the Arabic translates, shall teach you all things.
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But I say unto you, &c. Christ passes at once from the literal to the mystical Elias, i.e., John the Baptist: for concerning John, the angel Gabriel had foretold to his father Zacharias, in S. Luke: "And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luk 1:17.) Falsely do the Calvinists refer all these things to the first Advent of Christ, and explain both mentions of Elias viz., in verses 11 and 12 to mean John the Baptist. For they think that Elias, whom Malachi predicted shall come as the precursor of Christ (Mal 4:5), is John the Baptist, and that there is no other who shall come with Enoch before Christ's second Advent. I have refuted this error at length on Mal 4:5. For it was Christ's intention in this place only to explain that saying of the scribes, derived from Malachi, "Elias shall come, and shall show you Christ," that what Malachi had spoken of Christ's second Advent might be applied mystically to His first. For the Scribes did not distinguish between the two Advents of Christ, even as the Jews fail to do so still. For they deny that Christ has come, and are expecting Him as still about to come, because Elias has not yet appeared to point Him out. Christ therefore, that He might, in His condescension, give a full explanation to the Scribes, concedes that an Elias would be a precursor of both His Advents; but that in the first it would be the typical, in the second the literal and real Elias. And He means to say that it was not because Elias had not yet come that the Jews persisted in not believing Him to be the Messiah, but because they were perverse and obstinate in their wickedness. For that Elias, who had, been promised before Christ's first Advent, namely John the Baptist, had already come, and had already pointed out Christ to the Scribes, that He was the Messiah; and they would not believe him. Therefore Christ adds, and they knew him not, i.e., they refused to recognize him, as the precursor of Christ. And they did unto him whatsoever they listed, i.e., when he reproved their vices, they hated and persecuted him, and delivered him up to Herod, who sought his life.
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Then understood, &c. Viz., that John the Baptist was the mystical Elias, and the forerunner of Christ.
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And when He was come, &c. Luke adds, and it came to pass on the following day, when He was coming down from the mount, &c. From this it is plain that this lunatic was cured on the day following the Transfiguration.
A lunatic, Gr. σεληνίαζεται, that is at the changes of the moon, at new and full moon he suffers from epilepsy, not from any natural cause, but because he is beset by a devil. The Arabic has, he is grievously vexed at the time of the new moon. Whence Mark has (ix. 17): "And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit: And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth and pineth away," as is common in epilepsy. And Luke (ix. 39): "I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him." Hence Origen, SS. Chrysostom and Jerome teach that the ordinary epilepsy is not to be ascribed so much to the moon and the state of the humours of the body, as to the devil, who makes use of the changes of the moon and vicious secretions. Mahomet, who suffered from epilepsy, pretended that he was seized and influenced by the Holy Ghost, when he was really possessed by Satan. For this reason too the Turks venerate persons suffering from epilepsy, as though they were under the influence of the Holy Ghost, and were prophets. When the moon is new and at the full, she increases and agitates the humours, especially the melancholic and phlegmatic humours of the brain, over which she has power. And she so acts upon them that they disturb the brain, and cause noises, spittings, and agitation of the whole body. For they who are afflicted with mania and epilepsy, are especially troubled with black bile, that is melancholy, at the time of full moon, because then the moon brings more light and heat, though weaker than those of the sun. But the sun sets free, and puts into motion the black bile, though it does not consume it. The black bile when set in motion, will produce these foamings, and noises, and gnashing of the teeth. And epileptic patients, on account of the phlegm and crude humours, are afflicted when the moon is waning, but especially at the new moon, because then the moon has less light and heat. And phlegm and phlegmatic humours are intensified by cold, especially when it becomes excessive.
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I brought him, &c. After the manner of men, he ascribes to the Apostles what was the fault of his own want of faith.
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O faithless generation, &c. Origen thinks these words were addressed to the nine Apostles who remained below, when Christ took the other three with Him to the top of Tabor. He thinks that, as far as these nine were concerned, faith was weak. As S. Hilary says, "Whilst Christ had gone up upon the mountain with three of the Apostles, a kind of torpor of faith crept over the remaining nine, who were left with the people, both because they heard from the father of the lunatic, and saw with their own eyes the magnitude of the evil, and the violence and raging madness of the demon within him." But, with greater probability, SS. Jerome, Chrysostom, and Theophylact think these words were spoken to the father of the lunatic, and to the Jews and Scribes. For in them was greater incredulity, and by consequence they were more to blame that the devil was not cast out, than the disciples were. This may be gathered from Mar 9:24, when the father, being asked by Christ if he believed in Him, answered. Lord, I believe; help Thou mine unbelief. Nevertheless, Christ privately rebukes the Apostles (V. 20, Mat 17:19-20), because they had less faith than there was need of in so great a work. To the Jews, therefore, Christ said, O faithless and perverse generation. And Christ goes on to tell them that the reason why His disciples could not heal the child was not any want of power either on His part or on theirs. It was as though He said to the father of the child, "I have given them power to cast out devils, but the obstacle is thine own unbelief and that of the Jews, which oppose the grace of God; because thou dost not believe, but doubtest whether I and they are able to heal him." Thus S. Cyril. "The words of Christ," says S. Jerome, "are like those of a physician, who should see a patient acting contrary to his orders. He would say, 'How long shall I keep coming to your house? How long shall I have my trouble for nothing, whilst I order one thing and you do the contrary?' But it was not so much that He was angry with the man, as with his fault, and that in the person of one man He reproved the Jews for their unbelief, since he added immediately, ' bring him to Me.'"
Bring him, &c. Mark adds (9:20), "And they brought him unto Him: and when he saw Him, straightway the spirit tare him; and he fell on the ground, and wallowed roaming." "After the demon perceived the Lord, he convulses the child," says Titus of Bosra, "because, being angry at the presence of Jesus, and fearing Him, lest he should be driven out, he began to rage, and horribly to vex and torment the lunatic." Mark proceeds, "And He asked his father how long is it ago since this came unto him? And he said, 'Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if Thou canst do anything' [ If Thou canst. See the incredulity which Christ reproved, for he doubted Christ's power], 'have compassion on us, and help us.' Jesus said unto him, 'If thou canst believe, all things are possible to him that believeth.'" By believing in Me thou mayest obtain the healing of thy child. Suitably did Christ require that he should have faith in Him. It was not fitting that he should heal those who did not believe in Him, or that He should thrust His benefits upon those who turned away from Him. Mark proceeds, "And straightway the father of the child cried out, and said with tears, 'Lord, I believe; help Thou mine unbelief.'" That is, I believe, but I am weak in faith, do Thou increase and strengthen it that whatsoever there is in me of doubt and unbelief may be taken away. We cannot doubt that Christ did hear such humble and such fervent prayers, and did take away from him all unbelief; for by and bye He healed the child, as the child of one believing.
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And Jesus rebuked the devil, &c. Mark adds: "When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit. I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose." From all this we see how very powerful and malignant this devil was, who had made the child deaf and dumb, and who dared so to resist Christ, and to bring the lunatic to the very point of death. From hence it seems probable that this demon had belonged originally to one of the superior orders of angels. For they too invade and possess men. This was why Christ's disciples could not cast him out, but his expulsion was reserved for Christ Himself, Who by His mighty power and command drove him forth. This is the meaning of the Greek ε̉πετίμησε, i.e., He rebuked, and with threats commaded the devil, saying, I command thee, Come out of him; and if thou dost not obey, I will punish thee severely. This, too, was why Christ said to His Apostles, when they asked Him why they could not cast him out, this kind goeth out by nothing save by prayer and fasting.
Jesus said, &c. The Arabic has, on account of the smallness of your faith. The Apostles had faith, but to cast out so powerful and fierce a devil greater faith was required than the Apostles possessed: whence the Syriac renders the next verse as follows if there had been in you faith, &c. Verily I say unto you, &c.; this mountain viz., Tabor, from which I am coming down. This is miraculous faith, which is not different from justifying faith, as the heretics maintain, but the same; for there is only one faith (Eph 4:5). This faith, however, is united with a sure confidence in God's assistance to perform the miracle which is aimed at. This confidence arises, first from the liberty of a holy conscience, which is familiar with God, which makes use of God as a friend, and penetrates into the treasures of His grace, that it may enjoy them; according to those words of S. John (1Jo 3:21): "Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him." 2. From an interior instigation of God, as it were animating men, and stirring them up to such a miraculous work, and tacitly promising them His help to effect it. Vide Franc. Saurez, Tract. de Fide disp. 8, sect. 1, where he teaches that the faith of miracles, as regards its substance and essence, is an act of the Catholic faith by which we believe that God is omnipotent and faithful to His promises, and which is so drawn out and applied to the particular action, that it is able to beget the confidence which is necessary for working the miracle. From whence you may gather, that as this faith and confidence are in our own will and power, with the grace of God which He is wont to give, so also there is to some extent in our power the faculty of working miracles; and the more any one increases in faith and confidence, the more does he increase in this faculty. The more familiar any one is with God, the more gifts does he obtain from Him, and Christ here signifies this; and the same is plan from the lives and actions of the saints. Thus S. Bernard teaches, that we may gain the gift of prophecy, so that we may know the secret things of God, if in truth we cause ourselves to enter into most intimate friendship with God. For of this Christ speaks (John xv.15): "I have called you friends, for all things which I have heard of My Father I have made known unto you."
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Faith, as a grain of mustard seed, i.e., faith small in appearance, but of great virtue and efficacy; humble faith, which boasteth not itself, and therefore small in man's judgment, but verily quick, perfect burning like mustard seed. For when such faith is united to humility, it takes away every shadow of unbelief. It works miracles and removes mountains. This faith shone brightly in S. Gregory, Bishop of Neocæsarea; for he, when a mountain stood in the way of his building a church, by his prayers removed it to another place. (See Nyssen in his Life: and Eusebius, H. E. 7, 25.) He performed many other miracles, from which he received the name of Thaumaturgus, i.e., wonder-worker. In like manner, a mountain in Tartary was removed by Christians, when a tyrant required such a miracle of them in accordance with this promise of Christ. (See Marco Polo, On Tartary) S. Jerome gives a similar instance in his Life of S. Hilarion. For he, when the sea, through an earthquake, raised vast masses of waters upon the shore which threatened the city of Epidaurus with destruction was placed by its citizens upon the shore as a bulwark against the waves. "He drew three figures of the cross on the sand, and stretched forth his hands against the sea when it was swelling to a vast height before him, when it stood still; and roaring for a long time, and (as it were) being angry with the bulwark, by degrees it sunk down to its ordinary level. Verily that which was said to the Apostles, If ye believe, ye shall say to this mountain, Be thou cast into the sea, and it shall be done, may be fulfilled even to the letter. For what difference is there between a mountain going down into the sea, and immense mountains of waters being suddenly arrested at the feet of an old man?" Mystically: a mountain is severe temptation, especially to ambition and pride, as S. Jerome teaches. Such a temptation is best overcome by faith and hope. Wherefore S. Francis, being troubled by a dreadful temptation in spirit, betaking himself to prayer, with tears, heard a voice from Heaven, saying, "Francis, if thou shalt have faith as a grain of mustard seed, thou shalt command this mountain to pass away, and it shall pass away." He, not knowing what was the meaning of the oracle, cried out, "Lord, what is this mountain?" The answer came, "The mountain is temptation." Then Francis added, with many tears, "O Lord, be it unto me according to thy word." And immediately all the temptation was removed, and he obtained perfect tranquillity. (Wadding, in Annal. Minor. A.D. 1218, Num 2.)
This kind, &c. Observe first, this kind does not mean every kind of demons, as S. Chrysostom thinks, but those of a higher order, which are most powerful, obstinate and malicious, like this one whom Christ here cast out. Observe secondly. This sort of demons can only be driven out by prayer and fasting; because these two things lift men up from the flesh to God. As S. Chrysostom says, "Fasting is the chief work of the higher philosophy, and places men on a level with angels, and vanquishes the incorporeal powers." Observe thirdly. Christ does not require prayer and fasting in both the person who works the miracle and in him for whose benefit the miracle is wrought, as S. Chrysostom supposes, but in him only who works the miracle, as Origen has observed. Yet there can be no doubt that faith and prayer on the part of the recipient greatly aid in the working of the miracle. You may say, that it is not said of Christ, when He cast out this devil, that He prayed or fasted. I answer, that He had prayed and fasted a little while before, when He was transfigured on Mount Tabor. Besides, prayer and fasting are required in mere men, not in Christ, who was God, and as God, was able by His word alone to put the devils to flight, yea to annihilate them. So Abulensis.
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While they abode, &c. Christ reiterates His prophecy concerning His Cross and Passion, which He uttered first at Cæsarea Philippi (xvi. 22), that the disciples might not be affrighted, nor scandalized when the time came, nor fall from faith in Him as the Messiah, because He suffered such a shameful death. For the Cross was an offence to the Apostles, so that they all forsook Him and fled. The Cross therefore needed to be again and again preached to them, and impressed upon them, so that they might know that Christ did not suffer it because He was compelled, but of His own will, and in obedience to the Father's will; that He might redeem mankind. Moreover He reiterated this preaching of the Cross in Galilee, after He had healed the lunatic when He came down from Tabor, and the Galileans on account of that miracle had given Him great praise and honour, as we may learn from SS. Mark and Luke, in order that He might repress any vain-glorious thoughts which were likely to arise in the minds of the Apostles, by putting them in mind of His Cross and Passion.
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And shall kill Him, &c. When the Apostles heard speak of Christ being put to death, because they were unwilling that He should die, and that they should be separated from Him by death, He alleviates this their sorrow by adding, And the third day He shall rise again. But they did not understand these words of Christ. They were not able to receive them. Whence they were, for a long time, doubtful concerning His resurrection. And this was why Christ by many apparitions and miracles was obliged to convince them that He had really risen again, so that He might root out all doubt from their minds
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And when they were come, &c.... tribute, the Syriac adds, poll tax, as paid by each individual. Pay tribute, the Arabic has, pay what is due. The collectors do not make an assertion, but ask a question, because these tax-gatherers were newly in office, or at least had fresh servants, who did not know, or did not remember that in the year which was past, Christ had paid the tribute at Capernaum, as other people did.
Tribute money: The Gr. and the Vulg. have didrachma, that is, a half shekel, equal in value to two Spanish reals. The shekel weighed four didrachma. See what I have said on Exo 30:13. Baronius and others are of opinion that this didrachma was the sacred half shekel, which was required by the Divine law to be paid to the temple. (Exo 30:13.) There God ordained that every Israelite male of twenty years old and upward should pay a half shekel for the service of the Sanctuary. This was when a census was taken. But subsequently, the Jews of their own accord, out of devotion, and that they might more entirely fulfil the law, decreed that all should pay this half shekel every year for the sustentation of the Priests and Levites, for repairing the temple, for furnishing victims for the sacrifices, and many other similar purposes. All this is plain from 2Ch 24:5-7: also from Josephus, who shows that the Jews who lived at a distance from the Holy Land were accustomed to collect this sacred didrachma, and send it to the temple at Jerusalem. (Jos. Ant. xviii. 12). But the tribute here spoken of was a civil tax, and payable either to the Romans, or to Herod Antipas. This is seen from Christ's words to Peter of whom do the kings of the earth take custom, or tribute ? This then was royal tribute, and payable either to a king or an emperor. The same thing is plain from xxii. 21, where the Herodians ask Christ, "whether it were lawful to pay tribute to Cæsar or not?" The origin of this tribute being levied was a little before the time of Christ, when, Hyrcanus and Aristobulus, the grandsons of Simon Maccabæus were contending which should have the high priesthood. Pompey, being called in to arbitrate between them, adjudged it to Hyrcanus: but the people of Jerusalem, who favoured the other candidate, restored it to Aristobulus. After that Pompey took Jerusalem, and reduced Judea to subjection to Rome, and exacted an annual tribute. Moreover because the Jews were accustomed to pay a didrachma to the temple, they were also ordered by the Romans to pay the same sum to them, until after the rebellion, when Jerusalem was besieged and captured by Vespasian, and the temple destroyed, he ordered them to pay that didrachma to the Roman capitol. The Jews greatly disliked paying this tribute to the Romans. They said that they were the people of God, and therefore free; and that they ought to pay tribute to Him, not to Cæsar. This feeling it was which gave rise, about the time of Christ, to the sect of the Galilæans, whose leader was Judas of Galilee, who refused all payment of tribute to Cæsar, and all acknowledgment of his authority. Christ and His Apostles were suspected of belonging to this sect, because they were Galilæans, and were preachers of the new, heavenly kingdom. In order therefore that Christ might show the groundlessness of this imputation, He, on the present occasion, paid the didrachma. So S. Jerome, Bede, Jansen, and others. The collectors of the tribute did not venture to ask Christ Himself for it, on account of the fame of His sanctity and miracles; but they said to Peter, in private, is not your Master accustomed to pay the didrachma? He said, yea: Peter asserted that it was Christ's custom, as he had seen in previous years, always to pay this tribute.
When He was come into the house, hired by Christ at Capernaum, as I have said, iv. 13.
And He said, &c. Christ being conscious in His spirit of the conversation which had passed between Peter and the tax collectors, prevented him, i.e., first asked him about the matter, and showed that He was not under obligation to pay this tribute. The kings of the earth, &c. It is an argument from the less to the greater, as S. Chrysostom teaches: in this way, the children of kings, of common right, are free from the tribute paid to kings. Much more therefore am I, together with My Apostles, who are My family; I, I say, who am king of kings, and the true and only begotten Son of God Himself, free from every kind of tribute which the kings of the earth impose upon their subjects. So S. Jerome and others. Wherefore certain Canonists are wrong in gathering from this reasoning of Christ that the clergy, by Divine right, are exempt from all taxes. For by parity of reasoning it might be concluded that all Christians are exempted from payment of taxes, as the Anabaptists assert. For Christians are the adopted children of God, born again in baptism. The falsehood of this idea is shown by the Apostle (Rom 13:7) and the whole Church: for this adoption pertains to a higher order of inheritance, even a Heavenly one. Properly, however, in accordance with these words of Christ, kings and princes have exempted ecclesiastics, who are of the household and family of Christ, from the payment of taxes. And this is all which is meant by S. Jerome and the Canons when they say that the clergy are exempt from taxes, not only by human but Divine right; because, in truth, Divine right intimates that this exemption ought to be conceded. (See Lessius de Justitia, l. 2, c. 33, dub. 4, where he shows that the exemption of the clergy from paying taxes is not of Divine but of human right.) Nevertheless, &c. It is as though He said, lest the collectors should be offended, and think we despise Tiberius Cæsar, as a Gentile, and reject his authority, like Judas of Galilee. Piece of money, Greek and Vulgate stater: this is the same as the Hebrew shekel, namely a pound. For formerly money not stamped was paid by weight. The shekel weighed four drachmæ, which were equivalent to four Spanish reals, or a florin of Brabant. Observe, Christ here afforded an example of justice, humility and obedience, and taught that Christianity is not opposed to civil government, but is rather an aid and advantage to it.
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For Me and thee. You will ask why Christ only paid this tribute for Himself and Peter? I answer, He did not pay for the rest of the disciples, either because, as Lyra thinks, only the heads of families were bound to pay this tribute, or because the disciples of Christ were poor men. Wherefore Christ tacitly desired that they should be excused by the tax gatherers on account of their poverty or because they belonged to other places, and had already paid the tribute in those cities. Lastly, Abulensis thinks that for all the Apostles, who had wives and children, and therefore were heads ot families, this didrachma was paid out of the common coffer which Judas carried; and that Matthew only related the payment of Christ's didrachma because of the miracle of its being found in the mouth of the fish, that He might show that He was not under an obligation to pay it, nor was subject to Cæsar. For Peter, however, Christ paid, both because Peter was the instrument of the exaction, as well as of the payment, as also because Peter had a house and family at Capernaum. It was also honoris causa, to intimate that Peter was the vicar of his Church and household, and destined by him to be the head and prince of the rest of the Apostles. So SS. Chrysostom, Jerome, Origen, and others. Moraliter: Learn from hence Christ's zeal for poverty, that He had not at home so much as one shekel to pay the tribute, but obtained it miraculously from a fish that he might teach that God by means of fishes and the rest of the creatures provides necessary things for the poor in spirit, as He provided food for Elias by the ministry of ravens.
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In parte praecedenti ostendit virtutem doctrinae evangelicae etc., hic ostenditur finis, qui est gloria futura: et circa hoc duo facit. Primo ostendit quomodo demonstrata est in transfiguratione; secundo quomodo perveniri possit ad eam, in XVIII cap. in illa hora et cetera. Circa primum duo. Primo demonstratur futura gloria; secundo praecipit celationem; tertio ponit dubitationem. Secunda ibi et descendentibus illis de monte etc., tertia ibi et interrogaverunt eum discipuli et cetera. Circa primum tria. Primo ponuntur circumstantiae transfigurationis; secundo transfiguratio; tertio effectus. Secunda ibi et transfiguratus est ante eos; tertia ibi et audientes discipuli ceciderunt in faciem suam. Ponit autem tres circumstantias, scilicet tempus; discipulos; locum. Tempus ponit, cum dicit post dies sex. Sed hic est quaestio litteralis, quare statim cum dixit: sunt quidam de hic stantibus etc. non statim transfiguratus est. Solvit Chrysostomus. Primo ut accenderet desiderium apostolorum; secundo ut mitigaret invidiam eorum, quia forte post verbum istud turbati fuerunt. Sed quid est quod hic habetur post sex dies, in Luca habetur, post octo dies? Planum est quod Lucas numerat diem quo dixit, et diem transfigurationis; Matthaeus vero dies solum intermedios; ideo, remoto primo et ultimo, non remanent nisi sex dies. Per sex dies significantur sex aetates, post quas speramus venire ad gloriam futuram. Item in sex diebus perfecit opera sua; ideoque post sex dies vult dominus se ostendere, quia nisi elevemur ad Deum super omnes creaturas, quas dominus his sex diebus creavit, non possumus pervenire ad regnum Dei. Item assumpsit Petrum, Iacobum et Ioannem. Quare non omnes? Ad designandum, quod non omnes, qui vocati sunt, pervenient; unde infra XX, 16: multi sunt vocati, pauci vero electi. Et quare tres tantum? Ad designandum, quod nulli pervenient nisi in fide Trinitatis. Marc. XVI, 16: qui crediderit, et baptizatus fuerit, hic salvus erit. Sed quare plus istos quam alios? Ratio est, quia Petrus magis fervidus erat. Ioannes, quia specialiter dilectus erat. Item Iacobus, quia praecipuus debellator erat adversariorum fidei; unde Herodes eum occidit primo, quia magnum aliquid credidit facere pro Iudaeis, ut in Act. XII, 2: occidit autem Iacobum etc., sequitur, cum videret, quia placeret Iudaeis et cetera. Et duxit eos in montem excelsum seorsum et cetera. Quare in montem? Ad designandum quod non inducitur ad contemplandum nisi qui ascendit in montem, ut in Gen. XIX, 17 de Lot: in monte salvum te fac. Et dicit excelsum valde, propter altitudinem contemplationis. Is. II, 2: elevabitur super colles, et fluent ad eum omnes gentes, et ibunt populi, et dicent: venite, ascendamus ad montem domini. Quia super omnem altitudinem scientiae et virtutis erit illa altitudo gloriae. Item seorsum, quia se separaverunt a malis. Infra XXV, 32: separabunt eos, sicut agnos ab hoedis. Sequitur transfiguratio et transfiguratus est ante eos. Et primo ponitur transfiguratio; secundo testimonium, ibi adhuc eo loquente et cetera. Circa primum ponit transfiguratio; secundo modus; tertio Petri admiratio. Dicit ergo et transfiguratus est, idest figuram mutavit, ante eos. Transfigurari idem est quod a propria figura mutari, ut habetur II ad Cor. XI, quod Satanas transfigurat se in Angelum lucis. Ideo non est mirum si iusti transfigurentur in figuram gloriae; ideo transfiguratus est, quia quod suum est deposuit. Aliqui dixerunt, quod aliud corpus assumpsit, quod falsum est; sed in figura quisquis immutetur de exteriori aspectu, dicitur transfiguratus: sicut cum aliquis est sanus et rubicundus, cum infirmus est fit pallidus, et sic dicitur transfiguratus; sic Christus, quia in alia forma quam appareret, apparuit, quia corpus eius non erat lucidum, sed tantum claritatem accepit, ideo dicitur transfiguratus.
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Ideo sequitur et resplenduit facies eius sicut sol; ubi tangitur modus. Et primo demonstratur quantum ad claritatem faciei; secundo quantum ad nitorem vestium; tertio quantum ad testimonium. Dicit ergo et resplenduit facies eius sicut sol. Hic futuram gloriam revelavit, ubi erunt corpora clara et splendentia. Et haec claritas non erat ab essentia, sed ex claritate interioris animae plenae caritate; Is. c. LVIII, 8: tunc erumpet quasi mane lumen tuum, et sequitur, et gloria domini colliget te. Unde erat quaedam refulgentia in corpore. Anima enim Christi videbat Deum, et super omnem claritatem a principio suae conceptionis; Io. I, 14: vidimus gloriam eius. Si ergo in beatis aliis derivatur claritas ab anima ad corpus, quare non in Christo qui Deus erat et homo? Dicendum quod quia Deus erat, ordo humanae naturae erat in sua potestate. Hic autem est ordo quod partes sibi communicent, ut laeso corpore, compassio sit in anima, et ex anima afficiatur corpus. Sed hic ordo subiectus erat Christo. Unde ita perfectum erat gaudium in parte superiori quod non egrediebatur extra: unde et perfecte erat viator, et perfecte comprehensor. Unde quando volebat, non fiebat reflexus, sed quando volebat, reflexus fuit, et apparuit splendidus. Sed nonne dos fuit in Christo? Quidam dicunt quod sic, et quod omnes dotes accepit in via: dotem subtilitatis in nativitate, agilitatis in undarum calcatione, claritatis hic, impassibilitatis in administrando sacramentum altaris. Ego autem hoc non credo, quia dos est quaedam proprietas ipsius gloriae. Unde quod super mare ambulavit, quod resplenduit, totum fuit ex virtute divina, quia dos gloriae repugnat viatori, sed habuit aliquam similitudinem, quia resplenduit facies eius sicut sol; Apoc. I, 16: facies eius sicut sol refulget in virtute sua. Sed potest obiici, quia iusti fulgebunt sicut sol. Ergo splendor Christi maior non erit aliis. Dico quod sic. Sed quia in his sensibilibus non est clarius cui possit comparari; ideo soli comparatur. Vestimenta autem eius facta sunt alba sicut nix. Hic de vestimentis. Hoc apparet quod non fuit per mutationem Christi, nec per dotem, quia vestimenta non sunt perceptiva dotis. Per vestimenta significantur sancti; Is. XLIX, 18: vivo ego, dicit dominus, quia his omnibus sicut ornamento vestieris. Et dicit facta sunt alba sicut nix. Nix habet candorem et frigiditatem, sic sancti habent candorem gloriae; Sap. III, 7: fulgebunt iusti et tamquam scintillae in arundineto discurrent et cetera. Item habebunt refrigerium ab ardore concupiscentiae; in Ps. LXVII, 15: nive dealbabuntur in Selmon. Vel per vestimenta intelligitur littera sacrae Scripturae.
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Et ecce apparuerunt illis Moyses et Elias. Et quare apparuerunt? Chrysostomus assignat rationes. Prima ratio est ad confirmandum fidem discipulorum. Quaesierat supra: quem dicunt homines esse filium hominis? et cetera. Et dixerunt: alii Eliam et cetera. Ut vero ostenderet differentiam sui ad illos, ideo voluit eos adducere; Ps. LXXXV, v. 8: non est similis tui in diis, domine et cetera. Secunda ratio est ad confutandum Iudaeos. Dicebant enim quod erat transgressor legis; item dicebant quod erat blasphemator, ut habetur Io. X, 33: de bono opere non lapidamus te, sed de blasphemia. Ideo quia Elias omnibus prophetis sanctior fuit, et Moyses legislator; coram Moyse et Elia ostendit, quia non erat Deo contrarius, nec transgressor legis. Tertia ratio est, ut ostendat se iudicem vivorum et mortuorum, quia Elias vivus erat, Moyses mortuus. Quarta ratio est ad certificationem Petri; quia Petrus increpaverat dominum de morte, ideo ostendit quod non sunt increpandi qui exponunt se morti, invocando istos duos; quia Elias morti se exposuit coram Iezabel, similiter Moyses exposuit se propter legem. Quinta ratio est, quia duo erant in eo quod voluit ostendere in his duobus, scilicet mansuetudo, quam ostendit in Moyse, exemplum zeli Dei, quem ostendit in Elia, de quo dicitur quod surrexit Elias quasi ignis, et verbum ipsius quasi facula ardebat. Sexta ratio assignatur in Glossa, quia omnis lex et prophetae testimonium dixerunt Christo. Unde Lc. XXIV, 44: omnia oportet impleri de me quae sunt in lege et prophetis. Sed tunc est quaestio. De Elia non est mirum si ibi fuit, quia est vivus; sed de Moyse est quaestio quomodo ibi erat. Quidam dixerunt quod Angelus fuit ibi loco ipsius. Sed hoc nihil est, quia Moyses fuit ibi in anima solum. Sed qualiter visus est? Dicendum, quod sicut Angeli videntur. Sequitur affectus Petri respondens autem Petrus dixit et cetera. Et possumus exponere torquendo ad carnalitatem, vel ad devotionem. Chrysostomus retorquet ad carnalitatem. Supra Christus dixerat se passurum, et Petrus increpaverat eum, cum reprehendit eum. Unde apparuerunt Moyses et Elias loquentes de passione eius; ideo cum audivit Petrus referre, non poterat audire. Unde non voluit se opponere; ideo cogitavit quod si ibi maneret, evaderet mortem: ideo ne cito recederent, dixit faciamus hic tria tabernacula. Et quare dixit Moysi unum, Eliae unum? Quia videbat eum affectuosum ad mortem, volebat quod isti impedirent mortem eius. De Elia legitur IV Reg. I, 10, quod quando misit rex quinquagenarium, fecit descendere ignem de caelo. Item legitur de Moyse Num. c. XVI, 32, quod quando iurgium occurrit in tabernaculo, quod descendit nubes. Ideo cogitavit, quod per Moysen poterat impetrari nubes, et per Eliam ignis. Alii vero reducunt ad devotionem Petri. Et secundum hoc duo facit. Quia primo tangit affectum; secundo consilium, ibi si vis et cetera.
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Dicit ergo domine, bonum est nos hic esse. Ex nimio fervore videns gloriam, ita affectus erat quod numquam voluisset separari, si Deus voluisset. Et quid erit de illis qui in gloria erunt perfecta? Unde existentes in illa beatitudine numquam volent separari; Ps. LXXII, 28: mihi autem adhaerere Deo bonum est et cetera. Secundo dat consilium, et sicut dicit Lc. IX, 23, nesciens quid diceret; unde dicit si vis, faciamus hic tria tabernacula: quia voluntatem nostram debemus submittere voluntati divinae, ut supra VI, 10: fiat voluntas tua et cetera. Unde in isto bene dixit Petrus; in alio vero male, quia credidit quod gloria sine morte posset haberi, quod est contra illud II Cor. c. V, 1: scimus enim si terrestris domus nostra huius habitationis dissolvatur, quod aedificatam habemus domum non manufactam, sed aeternam in caelis. Item quia credidit in hoc mundo esse gloriam sanctorum, quae non est hic, sed in caelis; supra V, 12: gaudete et exultate, quoniam merces vestra copiosa est in caelis. Item quia credidit quod domibus indigerent; sed non indigent hic, sed habent in caelis, ut Apoc. XXI, 3: ecce tabernaculum Dei cum hominibus. Item quia tria tabernacula voluit fieri: unum enim sufficit patri, et filio, et spiritui sancto. Item quia comparavit Christum aliis: non autem sic debet fieri; Iob XXXII, 21: Deum homini non aequabo. Petre, omnes habent unum tabernaculum, quod est fides.
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Sequitur testimonium et adhuc eo loquente, ecce nubes lucida obumbravit eos et cetera. Petrus insipienter loquebatur, ideo indignus fuit responsione. Volebat materiale testimonium; ideo voluit dominus ostendere quod sancti non indigent. Item per nubem ostendere se voluit; Ps. LXVII, 35: magnificentia eius in nubibus. Sed aliquando apparet nubes clara, aliquando nubes tenebrosa; Ex. XIX, 18 dicitur quod apparuit nubes caliginis; sed hic apparet lucida, quia significat consolationem gloriae, quia tunc protegentur ab omni aestu; Apoc. XXI, 4: absterget Deus omnem lacrimam ab oculis sanctorum, et mors ultra non erit, neque luctus, neque clamor, neque dolor erit ultra, quoniam prima abierunt. Sequitur testimonium ex voce patris; unde et vox de nube dicens et cetera. Sed quare de nube? Ad significandum quod est vox patris. Dominus habitat in nube. Hic est filius meus dilectus, in quo mihi bene complacui. Tangitur Christi dignitas ex proprietate filiationis, ex perfectione dilectionis, et ex conformitate operationis. Unde dicit hic est, quasi singularis filius. Alii sunt filii per adoptionem, Ps. LXXXI, 6: ego dixi: dii estis, et filii excelsi omnes, sed iste est verus filius, scilicet singulariter, ut I Io. V, 20: filius Dei venit, et dedit nobis sensum, ut cognoscamus verum Deum. Item, aliter, dilectus. Dilectio nostra est ex bonitate creaturae. Non enim est res bona, quia diligo eam, sed quia res bona est, diligo eam. Sed dilectio Dei est causa bonitatis rerum. Et sicut Deus perfudit bonitatem in creaturis per creationem, sic in filio per generationem, quia totam filio communicat bonitatem; unde creaturae benedicuntur per participationem, sed filio totum dedit; Io. III, 35: pater diligit filium, et omnia posuit in manibus eius. Unde ipse amor procedit a patre diligente filium, et a filio diligente patrem. Sed contingit quod alicui datur aliquid, et non bene utitur datis, ideo non datori complacet; sed Deus dedit isti plenitudinem, et bene usus est eis; ideo sibi complacuit; unde dicit in quo mihi bene complacui. Idem habetur supra XII, 18: in quo mihi complacui et in quo requiescit animus meus. Quia ergo talis est ipsum audite. Unde insinuat eum datum doctorem omnium; Deut. c. XVIII, 15: prophetam suscitabit dominus de gente vestra, ipsum sicut me audite. Vel ipsum audite, non Moysen, non Eliam, nisi secundum quod Christum docent, vel doctrinam Christi. Notate quod Christus habuit testimonium de caelo a patre, de Inferno a Moyse, et ab Elia de Paradiso, a discipulis de terra: ut in nomine Iesu omne genu flectatur caelestium, terrestrium et Infernorum, Phil. II, 10. Item notandum quod duplex est regeneratio: una in Baptismo, alia quando ab omni inquinamento spiritus mundabimur. Unde in Baptismo designatus est Iesus per columbam, quae est animal simplex, ad designandum simplicitatem: est etiam animal foecundum, ad designandum aliam regenerationem. Apparuit in nube lucida, ad designandum claritatem et extinctionem omnis concupiscentiae; Is. IV, 5: et creabit dominus super omnem locum montis Sion, et ubi invocatus est, nubem per diem, et fumum et splendorem ignis flammantis per noctem. Et audientes discipuli ceciderunt in faciem suam, et timuerunt. Posita transfiguratione, hic ponitur effectus in discipulis. Et primo ponitur timor; secundo confortatio Christi contra timorem; tertio effectus. Secunda ibi et accessit Iesus etc.; tertia ibi levantes autem oculos suos neminem viderunt. Dicit ergo et audientes. Audierunt vocem patris de nube, sicut dicitur II Petr. I, 18: hanc vocem audivimus, cum essemus in monte.
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Et ponit signum timoris, quia ceciderunt in faciem suam. Sequitur timor et timuerunt valde. Sed quare timuerunt? Ponit Hieronymus tres rationes. Prima, quia cognoverunt se errasse, sicut dicitur de Adam Gen. III, 10: domine, audivi vocem tuam, et timui, quia nudus eram. Item quia nube erant involuti, cognoverunt maiestatis divinae praesentiam; Ex. c. XIII, 21: dominus autem praecedebat eos ad ostendendam viam per diem in columna nubis et cetera. Et naturale est quod unusquisque ex eo quod non consuevit, stupescat. Item propter vocem de nube; Deut. V, 26: quid est omnis caro ut audiat vocem Dei viventis? Et ex hoc fortitudo eorum defecit, quia ceciderunt in faciem suam. Sed notandum quod aliter cadunt impii, aliter sancti. Impii cadunt retrorsum, ut habetur I Reg. IV, 18 de Heli, qui cum audisset rumores de arca domini, cecidit de sella, et, fracta cervice, expiravit. Sed sancti in facies suas; Apoc. VII, 11: qui ceciderunt in facies suas. Et ratio est, quia non videmus quod retro est. Eccle. II, 14: sapientis oculi in capite eius. Consequenter ponitur confortatio Christi. Et confortat eos facto et verbo: facto, contra timorem et casum: contra timorem, per eius praesentiam, quia accessit Iesus. Ps. XXII, 4: non timebo mala, quoniam tu mecum es. Et supra XIV, 27: ego sum, nolite timere. Item confortat per contactum, quia dat lasso virtutem, Is.
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XL, v. 29, et in Daniele legitur: manus eius tetigit me et erexit; unde dicit et tetigit eos. Item confortat contra casum; unde, dixitque eis: surgite. Eph. V, 14: surge qui dormis, et exurge a mortuis, et illuminabit te Christus. Item contra timorem nolite timere. Timor ille erat pusillanimitas, et illi qui surgunt a peccato, timorem deponunt, quia perfecta caritas foras mittit timorem, I Io. IV, 18.
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Consequenter sequitur effectus confortationis levantes autem oculos suos neminem viderunt nisi solum Iesum. Et iste est effectus confortationis divinae, quia a Christo confortati non vident nisi Iesum, nec in ullo gaudent vel confortantur nisi in ipso; ad Phil. I, 21: mihi vivere Christus est, et mori lucrum. Item neminem viderunt nisi solum Iesum, quia recedente umbra legis, et doctrina prophetarum, quae per Moysen et Eliam designantur, sola doctrina Christi tenetur. Vel, secundum aliam litteram, solus remansit, ne vox videretur esse prolata ad Moysen vel Eliam. Unde ipsis non apparentibus certum fuit quod ad eum vox prolata fuit.
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Consequenter ponitur mandatum de differenda huius visionis revelatione; unde dicit et descendentibus illis de monte praecepit Iesus dicens: nemini dixeritis visionem. Sed quae est ratio? Triplex est. Prima, quia, ut dicit Hieronymus, futurum erat quod Christus pateretur, et quod Iudaei scandalizarentur; I ad Cor. I, 23: Iudaeis quidem scandalum: ideo si audissent istud, magis scandalizati fuissent, unde reputassent nihil fuisse. Unde magis essent tardi ad credendum resurrectionem. Remigius sic exponit: quia si nuntiasset, numquam implevisset quod desiderabat, et sic frustratus esset suo desiderio; quia habetur Lc. XXII, 15: desiderio desideravi hoc Pascha manducare vobiscum. Hilarius exponit sic: quia spiritualem gloriam non decebat nuntiari nisi per viros spirituales; sed ipsi nondum erant spirituales; Io. VII, 39: nondum erat eis spiritus datus. Et interrogaverunt eum et cetera. In parte ista satisfacit petitioni discipulorum. Et primo ponitur petitio; secundo responsio; tertio effectus. Secunda ibi at ille respondens etc.; tertia ibi tunc intellexerunt et cetera. Apostoli videntes eum transformari, credebant quod ex tunc inciperet regnare. Intellexerant enim quod Elias debebat prius venire, Mal. ult., 5. Et quia eum viderant, credebant quod iam venisset, et appropinquaret regnum eius, ut habetur Mal. cap. ult., 1: ecce enim dies veniet et cetera. Et ibid., 5: mittam vobis Eliam prophetam antequam veniat dies domini magnus et horribilis et cetera. Sed istud nesciebant ex Scriptura, quia simplices erant, sed sciebant ex dictis Scribarum.
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Unde dicunt quid ergo Scribae dicunt quod Eliam oporteat primum venire? Scribae, qui ex lege noverant, ita dicebant, sed pervertebant Scripturam. Est enim duplex adventus Christi, scilicet gloriae: et de hoc adventu intelligitur quod Elias praecedet illum; sed est alius adventus in carne: unde ipsi pervertentes exponebant de isto. Huic dubitationi dominus satisfacit. Et primo tangit adventum futurum; secundo praeteritum.
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Unde dicit at ille respondens ait illi: Elias quidem venturus est. Unde de duplici Elia loquitur, quia de Elia in propria persona venturo: et hic venturus est ad annuntiandum viam iustitiae et restituet omnia, et convertet corda hominum ad Christum, convertet Iudaeos ad fidem patriarcharum qui habuerunt fidem de Christo, quia, ut habetur Rom. XI, 25, caecitas ex parte contigit in Israel, donec plenitudo gentium intraret, et sic omnis Israel salvus fiet. Augustinus aliter exponit restituet omnia, quia veniente Antichristo omnes seducentur; sed mortuo Antichristo omnes restituentur ad fidem per praedicationem Eliae. Origenes sic: restituet, quia si aliquis debet quod non solvit, debet restituere. Sed quilibet debitor est mortis; et quia Elias nondum est mortuus, cum veniet, restituet omnia, et reddet debitum mortis. Additur de alio Elia dico autem vobis, quia Elias iam venit. Quis est iste? Ioannes Baptista, non quod ipse sit in persona, sicut habetur Io. I, 21, cum petebatur ab eo, Elias es tu? Respondit, non. Sed in spiritu et virtute: quia sicut Elias secundi adventus erit praecursor, ita Ioannes primi adventus. Item sicut Elias contradicebat Iezabel, sic Ioannes Herodiadi: et sicut Elias fuit eremi cultor, sic Ioannes. Unde de ipso dicitur Lc. I, 7: ipse praecedet eum in spiritu et virtute Eliae. In spiritu: non quia transeat spiritus Eliae in Ioannem, ut aliqui posuerunt, sed eamdem virtutem habebit. Et non cognoverunt eum, idest non approbaverunt, ut habetur infra XXI, 25, ubi quaesivit dominus si Baptismus Ioannis est de caelo vel de terra, quia, si de caelo dixissent, credere debuissent. Sed fecerunt in eo quaecumque voluerunt, quia eum male tractaverunt, non secundum quod iustitia exigebat, sed incarceraverunt eum. Simile habetur de Ieremia Eccli. XLIX, 9: nam male tractaverunt eum, qui a ventre matris consecratus est propheta.
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Sic et filius hominis passurus est ab eis. Ioannes praecursor fuit Christi quantum ad nativitatem, quia sicut Ioannes ex muliere veteri et sterili supra naturam, sic Christus ex virgine supra naturam. Item in praedicatione, quia incepit praedicare. Agite poenitentiam, sic et Christus. Item quantum ad Baptismum; ideo requirebatur quod esset praecursor quantum ad passionem, quia sicut ipse propter iustitiam occisus est, sic et Christus. Unde sic filius hominis passurus est ab eis. Sed a quibus eis? Videtur quod non ab eis a quibus Ioannes, quia Ioannes ab Herode, Christus a Scribis. Sed potest dici quod ab eisdem, quia Ioannes ab Herode et Iudaeis consentientibus, sed Christus a Scribis, consentiente Herode. Unde in partibus illis erat, et oblatus fuit ei; Ps. II, 2: astiterunt reges terrae, et principes convenerunt in unum adversus dominum, et adversus Christum eius. Vel sic passurus est ab eis, ita quod ly eis faciat simplicem relationem, quia omnes sunt in una generatione, a quibus passus est Ioannes et Christus.
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Consequenter ponitur effectus huius responsionis tunc intellexerunt discipuli quia de Ioanne Baptista dixisset eis. Tunc: cum dominus locutus est eis. Declaratio sermonum tuorum illuminat, et intellectum dat parvulis, Ps. CXVIII, 130.
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Et cum venisset hic praenuntiat tranquillitatem gloriae, quae impugnatur per oppressionem Daemonum, et turbationem hominum. Et primo praenuntiat primam cessare per curationem lunatici; secundo secundam. Et circa primum primo ponitur curatio lunatici; secundo praenuntiat passionem, ibi conversantibus autem eis in Galilaea etc., tertio de solutione tributi, ibi et cum venisset Capharnaum et cetera. Circa primum primo sanat; satisfacit dubitationi, ibi dixit illis Iesus et cetera. Circa primum facit duo. Primo ponitur petitio patris; secundo satisfactio, ibi afferte huc illum ad me. Circa primum tria facit. Quia primo ponitur tempus; secundo indicatio infirmi; tertio petitio. Tempus ponitur, cum dicit et cum venisset ad turbam. Petrus allectus dulcedine gloriae, semper vellet esse in monte; sed Christus ex caritate quam habuit ad turbas, quia caritas non quaerit quae sua sunt, voluit descendere de monte, ut turbae haberent accessum ad eum. Unde cum venisset accessit ad eum homo genibus provolutus. Si non descendisset, non venisset ad eum homo ille. Et accessit humiliter, quia genibus provolutus, quia exaudit Deus orationem humilium, Ps. ci, 18. Per istum genus humanum potest significari. Phil. II, 10: ut in nomine Iesu omne genu flectatur caelestium, terrestrium et Infernorum et cetera. Deinde ponitur petitio. Non petit, sed infirmitatem exponit: sufficit enim misericordi miseriam exponere. Primo exponit infirmitatem; secundo accidentia; tertio quod remedium non inveniebat. Dicit ergo domine, miserere filio meo, quia lunaticus est. Notandum quod multi pro se rogant, ut supra de muliere habente fluxum sanguinis: aliquando aliquis pro alio rogat, ut hic: aliquando vero aliquem curat non rogatus, sicut in spirituali infirmitate, ut habetur de publicano Lc. XVIII, 12 s., aliquando vero ad petitionem alterius aliquis curatur, ut habetur Iacobi ult., 16: orate pro invicem ut salvemini, aliquando sine oratione, ut in conversione Pauli, Act. IX, 4 ss. Sed quid est quod dicitur quod lunaticus est? Lunaticus proprie est qui secundum statum lunae alienatur. Sed videtur quod iste non esset lunaticus, sed daemoniacus, quia infra habetur, quod exivit Daemonium ab eo. Potest dici quod non est verbum Evangelistae, sed patris decepti, qui credebat eum esse lunaticum. Vel quia supra IV, 24 habetur quod lunaticos curavit, et isti erant daemoniaci. Aliqui dicunt, ut aliqui medici, quod non erant alienati a Daemone, sed ex mala complexione, vel corporis dispositione, et hoc quia crescente luna crescit omne humidum. Sic, cum cerebrum humidissimum sit, luna patiente defectum, defectum patitur et ipsum cerebrum: et ita tales deficientes patiuntur luna deficiente. Sed hoc est contra fidem, quia expresse Scriptura dicit eos daemoniacos: et hoc patet, quia ex spiritu loquuntur, quia multi ignorantes patiuntur sic, et tamen loquuntur de Scripturis. Ideo dicendum quod spiritus maligni intendunt multipliciter insidiari hominibus, et infamare volunt eos: ideo aliqui Daemones inducunt infirmitates et vexationes secundum quod vident impressionem stellarum ad hoc convenientem, ut inducant homines ad errorem, ut credant quod solum ex influentia stellarum accidat eis ut male patiantur. Et male patitur. Hic ponuntur accidentia. In qualibet infirmitate sunt diversi status; quia quidam habent febrem magis gravem, alii magis debilem, sic etiam iste multum gravabatur. Quia saepe cadit in ignem, et crebro in aquam: ideo in magno erat periculo. Unde notandum quod dominus non retrahit manum suam in periculis. Unde iam esset mortuus, nisi Deus manum suam extendisset, ut de Iob legitur II, 6: quamvis Satan eum multum cruciaret, tamen praecepit ei dominus ut in animam manum non mitteret. Per istum significatur ratio instabilis, de quo in Eccli. XXVII, 12: stultus ut luna mutatur. Et cadit quandoque in ignem, scilicet irae; Deut. XXXII, 22: ignis succensus est in furore meo, et ardebit usque ad Inferni novissima. Crebro in aquam, scilicet cupiditatis. Effusus es sicut aqua ne crescas, Gen. XLIX, 4.
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Obtuli discipulis tuis, et non potuerunt curare eum. Hic tangitur nequitia istius, quia voluit accusare discipulos; unde Eccli. XI, 33: qui in electis ponit maculam. Unde dominus increpat respondens Iesus ait: generatio incredula et perversa. Unde ponitur responsio: et duo facit. Primo increpat vitium; secundo exhibet beneficium. Dicit ergo respondens Iesus et cetera. Iste volebat diffamare discipulos ad turbas, et etiam Iesum, quod non haberet istam potestatem, et multi in hoc consentiebant; ideo Christus invehitur contra totam gentem, et arguit eos infidelitate, dicens generatio incredula, quia hoc non erat propter impotentiam discipulorum, sed propter incredulitatem eorum. Item de perversitate, et perversa quia culpam suam apostolis imponebant; Deut. XXXII, 5: generatio prava atque perversa, haeccine reddis domino, popule stulte et insipiens? Quousque ero vobiscum? Et duo Christus proponit. Primo eorum impoenitentiam; secundo divinam patientiam, quia non est conveniens societas iusti ad iniustum; Eccli. c. XIII, 21: sicut communicat lupus agno, sic peccator iusto; II Cor. VI, 15: quare conventio Christi ad Belial? Unde vult dicere: mea societate potimini, et tamen mihi et discipulis meis detrahere non cessatis. Et, sicut dicit Hieronymus, dominus hoc non dicit ut iratus, sed loquitur ad modum medici, qui venit ad infirmum, qui non vult servare mandata sua, qui dicit: quamdiu visitabo te qui non vis servare mandata mea? Ideo dat exemplum praelatis, quod licet eis contrarientur homines, tamen beneficia conferant, sicut ipse, qui istius filium curavit, qui sibi et discipulis detrahebat.
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Unde dicit afferte huc illum ad me. Et primo ponitur curandi modus; secundo effectus. Primo ponitur actor, scilicet Christus; unde dicit: afferte eum ad me. Homines multipliciter peccant. Quidam ex ignorantia, quidam ex infirmitate, quidam ex malitia. Qui ex ignorantia, per hominem instrui potest; qui ex infirmitate, scilicet ille qui per incontinentiam peccat, qui de peccato dolet, et deducitur passionibus, iste non per quemcumque potest sanari, sed necessarium est quod adducatur ad Iesum, qui sanat omnes infirmitates nostras. Et haec est via, quia increpavit eum, quia per peccatum suum hoc ei acciderat; Prov. VI, 2: illaqueatus es verbis oris tui, et captus propriis sermonibus. Vel increpavit eum, scilicet Daemonem.
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Sequitur effectus et exivit ab eo Daemonium, et curatus est puer ex illa hora, quia ipse dixit, et facta sunt, Ps. CXLVIII, 5.
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Tunc accesserunt discipuli ad Iesum secreto et cetera. Supra dominus curavit lunaticum, hic satisfacit quaestioni discipulorum. Et primo ponitur quaestio; secundo responsio, ibi dixit illis Iesus et cetera. Ad hoc autem quod petitionem intelligatis, scire debetis quod supra X, 8 dominus dederat potestatem eis eiiciendi Daemonia, unde dubitabant ne gratiam datam propter culpam amisissent: ideo accesserunt ad Iesum et cetera. Sed quare secreto? Non propter verecundiam, sed quia magnum audire debebant, et secreta omnibus dici non debebant; supra c. XIII, 11: vobis datum est nosse mysteria regni caelorum, illis autem non est datum. Dixit eis Iesus. Hic respondet. Et primo satisfacit; secundo proponit generale documentum, ibi hoc autem genus non eiicitur nisi per orationem et ieiunium. Circa primum primo quaestioni respondet, et secundo responsionem manifestat, ibi amen quippe dico vobis et cetera. Quaesierant quare non potuimus eiicere illum? Dominus respondet: propter incredulitatem vestram. Ubi considerandum est quod antequam spiritum sanctum recepissent in tanta plenitudine, qua repleti sunt omnes spiritu sancto, Act. II, 4 aliqua infirma patiebantur; unde dominus eos redarguit Lc. ult., 25: o stulti et tardi corde ad credendum. Nec mirum, quia dum dominus fuit in monte, illi qui praecipui fuerant in fide, scilicet Petrus, Iacobus et Ioannes, absentes erant: debilitas enim fidei est causa non faciendi miracula, quia miraculorum operatio est ab omnipotentia, quia fides innititur omnipotentiae; unde ubi est infirmitas fidei, est defectus miraculorum. Unde habetur supra XIII, 58 quod in patria sua non fecit Christus nisi pauca miracula propter eorum incredulitatem. Aliquando fiunt miracula propter exigentiam petentis, ut Sup. XV, v. 22 ss. habetur de muliere Chananaea, aliquando ad manifestandum sanctitatem alicuius sancti: et hoc habetur IV Reg. XIII, 20 s., ubi dicitur quod cum latrunculi Syriae venissent in terram Israel, eiecerunt corpus mortuum iuxta Eliseum, et revixit, non quia meruisset mortuus, sed ad manifestationem sanctitatis Elisei. Amen quippe dico vobis, si habueritis fidem sicut granum synapis et cetera. Hic manifestat suam responsionem. Et ponitur quaedam conditionalis, cuius antecedens est si habueritis fidem etc., consequens est dicetis monti huic: transi et transibit. Aliqui dicunt quod fides comparata grano synapis sit parva fides; quasi dicat: si habueritis aliquam fidem, dicetis et cetera. Sed hoc improbat Hieronymus, quia dicit apostolus: si habuero omnem fidem, ita ut montes transferam. Unde perfecta fides requiritur ad translationem montium.
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Per hoc quod dicit sicut granum synapis, triplex perfectio designatur fidei. Invenimus enim in grano fervorem, foecunditatem, parvitatem. Granum antequam conteratur, nullum fervorem habere videtur; cum conteritur, fervere incipit: sic homo fidelis, antequam probetur, despectibilis videtur quando vero atteritur, tunc apparet eius sanctitas. I Petr. I, v. 7: modicum nunc si contristari oportet, ut probatio fidei vestrae multo pretiosior sit auro, quod per ignem probatur. Item invenimus in grano foecunditatem supra XIII, quod quamvis sit parvum, crescit in segetem magnam, ita quod volucres caeli habitant ibi. Ad Hebr. II, ubi narrantur opera fidei, et sequitur: sancti per fidem vicerunt regna et cetera. Item invenimus parvitatem, et potest per hoc designari humilitas fidei. Tunc enim agnoscitur quis humilis in fide, quando acquiescit sermonibus Dei; I ad Tim. VI, 3: si quis non acquiescit sermonibus Dei, superbus est. Sic, e contrario, qui acquiescit sermonibus, humilis est. Vult ergo dicere si habueritis fidem, et si fidem ferventem, indeficientem, in operibus foecundam, si parvam et humilem, dicetis monti huic: transi, et transibit. Hic est quaestio, quam movent infideles. Non invenitur quod apostoli unquam hoc fecerint. Respondet Chrysostomus: et si non invenitur de apostolis, invenitur tamen de apostolicis viris. Legitur enim in libro dialogorum beati Gregorii quod cum quidam vellet construere Ecclesiam, non habens locum ad aedificandum, praecepit monti quod cederet ei, et cessit. Vel forte fecerunt, sed non est scriptum. Vel potest dici quod si non fecerunt, non fuit propter impossibilitatem, sed quia locus non se obtulit. Unde facta sunt miracula ad necessitatem aliquando, aliquando ad utilitatem: et quia non fuit necesse, ideo non fecerunt. Vel ponitur mons pro Diabolo. Transi hinc, idest ab hoc corpore, et transibit. Vel, secundum Augustinum intelligitur de spiritu superbiae. Et nihil impossibile erit vobis. Et quid est? Eruntne omnipotentes? Non, quia ille solum omnipotens vere est, qui ex propria virtute omnia potest; ipsi autem non ex propria virtute, sed sicut aliter praecepit rex, et servus, quia rex proprio nomine, servus nomine regis.
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Hoc autem genus Daemoniorum (ly hoc non demonstrat solum genus lunatici, sed omne genus Daemoniorum) non eiicitur nisi per orationem et ieiunium. Chrysostomus dicit, quod quanto anima est magis elevata, tanto Daemonibus est magis terribilis; ipse enim Christus Daemonibus est terribilis: unde qui Christo coniuncti sunt, sunt terribiles ei. Elevatio autem mentis impeditur per gravitatem carnis, impeditur per crapulam et ebrietatem; unde in Lc. XXI, 34: videte ne gravetur cor vestrum in crapula et ebrietate et cetera. Unde non potest habere mentem ad Deum, qui aggravatus est ebrietate; ideo ad elevationem mentis requiritur ieiunium; unde in Tob. XII, 8: bona est oratio cum ieiunio. Item Dan. IX, 3: ego Daniel dedi cor meum ut orarem in ieiunio. Ideo, sicut dicit Origenes, ad hoc quod expellatur spiritus, non est insistendum convivationibus, sed orationibus et ieiuniis. Vel per lunaticum instabilitas carnis designatur: vel ille qui deducitur per diversa desideria. Qui saepe cadit in ignem et aquam, talis non curatur nisi in ieiunio et oratione. Ad Gal. V, vers. 17: caro concupiscit adversus spiritum, et spiritus adversus carnem. Oportet ergo ut debilites carnem, et confortes spiritum. Sed spiritus confortatur per orationem, quia oratio est ascensus mentis in Deum; caro vero debilitatur per ieiunium. Vel quia non cessat spiritus adversus carnem, ideo, ut cesset talis pugna, requiruntur operationes bonae, quae significantur per orationem: et abstinentia mali, quae significatur per ieiunium. Conversantibus autem illis in Galilaea et cetera. Supra figurata est tranquillitas gloriae per liberationem a potestate Daemonum; ista liberatio est peracta per mortem Christi; ad Hebr. II, 14: ut per mortem destrueret eum qui habebat mortis imperium, idest Diabolum, et liberaret eos qui timore mortis per totam vitam obnoxii erant servituti. Ideo statim subiungit de praenuntiatione passionis. Et primo ponitur praenuntiatio; secundo effectus, ibi et contristati sunt vehementer. Dominus noster ante praenuntiaverat passionem suam, et modo etiam, et in sequenti. Et quare toties? Quia quae praevidentur, minus commovent; ideo quia futurum erat quod discipuli scandalizarentur in morte domini, ideo voluit eis saepe praenuntiare, ut minus scandalizarentur. Sed semper addit aliquid.
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Prius tetigit de occisione, sed non de traditione; hic vero tangit de traditione, dicens filius hominis tradetur. Et recte dicit filius hominis, quia etsi ille qui traditur, sit dominus gloriae, tamen secundum quod filius hominis traditur. Unde Augustinus: licet aliqua dicantur de filio Dei et filio hominis, tamen distinguitur, quia infirma de humana natura dicuntur, stabilia de natura divina. Sed non dicit a quibus traditus est. Quia tradidit se; ad Gal. II, 20: qui tradidit semetipsum pro me. Traditus est a patre, qui proprio filio non pepercit, sed pro nobis omnibus tradidit illum, Rom. VIII, 32. Item traditus est a Iuda; supra X, 4: qui et tradidit eum. Item a Daemonibus: Io. XIII, habetur quod Diabolus posuit in cor ut traderet eum Iudas. Et Sap. II, 12: venite, occidamus iustum.
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Et tertia die resurget. Osee VI, 3: vivificabit nos post duos dies, in die tertia suscitabit nos, et vivemus in conspectu eius. Sequitur effectus et contristati sunt. Attendebant et mortem, et resurrectionem, sed non videbant utilitatem. Io. XVI, 6: quia haec locutus sum vobis, tristitia implevit cor vestrum.
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Et cum venissent Capharnaum. Completa tranquillitate gloriae, ponit solutionem tributi; Is. XIV, 4: quievit tributum; Iob III, 19: servus liber est a domino suo. Unde tria facit. Primo ponit exactionem tributi; secundo libertatem filiorum; tertio solutionem tributi. Dicit et cum intrasset et cetera. Didrachma duplex drachma dicitur. Unde quilibet Iudaeus debebat quolibet anno duplex drachma. Sed unde erat illud tributum? Quidam dicunt quod ex lege Ex. XIII, quod propter hoc quod dominus occiderat primogenita Aegypti, ideo statuit quod omnia primogenita essent sua, et quod filii redimerentur. Post praecepit quod ad servitium Levitae praepararentur. Et post mandavit quod numerarentur Levitae. Et inventi sunt plures primogeniti quam Levitae. Tunc praecepit quod pro redemptione solveretur pretium. Hieronymus dicit quod non ex lege Dei, sed imperatoris: Iudaea nuper tributaria erat Romanorum, ut pro capite censum solveret.
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Et hoc videtur verius, quia infra dicitur: reges terrae a quibus accipiunt tributum? Ideo loquitur de tributo imperiali. Sed quare in Capharnaum? Quia a quocumque recipiebatur in civitate sua, sed Capharnaum erat civitas principalis Galilaeae. Sed quia Christum in reverentiam habebant, ideo non accedunt ad eum, sed ad Petrum; et non petierunt eum nisi cum mansuetudine: magister vester non solvit didrachma? Deinde ponitur Petri responsio et ait: etiam; idest, verum est quod non solvit. Chrysostomus dicit quod ne inquietaretur dixit etiam, solvit. Sequitur Christi interrogatio, deinde Petri responsio. In interrogatione duo sunt consideranda, scilicet quod non expavit denuntiationem eius, quia cum esset in tali statu, ad quamdam indignitatem tenebatur; et aliqui sunt ita dispositi, quod cum vident aliquod infirmum in magno, statim scandalizantur. Ne ergo scandalizentur, ideo praevenit, ideo cum infirmitate apposuit aliquod magnum, scilicet, quod absens sciret quod dictum erat Petro. Omnia nuda et aperta sunt oculis eius, ad Hebr. IV, 13: item notandum quod Petro iudicium committit, quia frequentius et loquebatur dicens quid tibi videtur, Simon? Iob XII, 11: nonne auris verba diiudicat? Reges terrae a quibus accipiunt tributum, vel censum? Differentia est inter tributum et censum: tributum enim de agris et vineis; census autem de capite datur. Unde in signum suae subiectionis debet aliquid homo subiectus; et hoc census dicitur. Ex hoc vult argumentari, quod cum filii regum non solvunt tributum, quod ipse non tenetur: ipse enim est rex regum, per quem omnes regnant. Item, secundum carnem, erat ex semine regio. Qui factus est ex semine David secundum carnem, Rom. c. I, 3. Chrysostomus dicit, quod ex hoc possumus considerare, quod sit filius naturalis quia prius dicitur qui naturalis est. At ille dixit: ab alienis. Deinde ponitur Christi responsio, quia reges filiis suis parcunt. Is. III, 15: quare populum meum atteritis, et facies pauperum commolitis? Iustum enim videtur. Qui enim praesidet, curam debet habere de subditis; ideo ei servire debent subditi sicut membra corpori. Sicut enim membra corporis ex sibi proprio serviunt toti corpori, sic quilibet subditus ex propriis bonis debet servire communitati. Ideo concludit dominus ergo filii liberi. Origenes: uno modo sic. Ergo filii regum terrae sunt liberi, sed filii Dei sunt liberi apud Deum. Sed quid facit hoc ad propositum? Aut loquitur secundum carnem de filiis, et sic ipse non erat filius secundum carnem; si secundum spiritum, tunc omnes Christiani erunt liberi. Sed hoc est contra apostolum, reddite omnibus debita, cui tributum tributum. Dico quod istud veritatem habebat de illo qui per naturam erat filius. Ille enim vere erat liber. Sed liberi secundum spiritum eo modo habent libertatem quo filiationem per conformitatem ad Christum, qui est primogenitus in multis fratribus, Rom. VIII, 29. Inquantum conformes primogenito liberi sunt. Ad Phil. III, 21: qui reformabit corpus humilitatis nostrae configuratum corpori claritatis suae. Ut autem non scandalizemus eos et cetera. Verum est quod dominus liber est, sed quia formam servi accepit, ut habetur ad Phil. II, ideo non recusavit solvere, et in hoc dedit exemplum humilitatis. Et in hac solutione tria laudanda et admiranda notantur. Primo eius mansuetudo, unde ipse est mitis, secundum quod ipse testatur supra XI, 29: discite a me, quia mitis sum et humilis corde. Ille proprie dicitur mitis qui nullum vult offendere; I ad Cor. X, v. 32: sine offensione estote Iudaeis, et gentibus, et Ecclesiae Dei. Sed contra hoc obiicitur. Supra XV, 12 habetur quod discipuli dixerunt: domine, scis quia Iudaei scandalizantur in verbo isto? Et dominus dixit: sinite eos, caeci sunt et duces caecorum. Non curavit tunc de scandalo, hic vero curat. Unde dicendum quod scandalum aliquando oritur ex veritate; et tunc non est curandum: aliquando ex infirmitate, vel ignorantia; et tale est curandum. Sed si ipse non solvisset, scandalum eorum ex ignorantia esset, quia ipsi Deum non cognoscebant. Item admiranda est paupertas Christi, quia ita pauper fuit quod non habuit unde solveret; II Cor. VIII, 9: qui cum dives esset, egenus factus est, ut illius inopia vos divites essetis. Potest quis obiicere: nonne loculos habebat? Verum est, sed omnia data erant in usus pauperum. Rapinam arbitrabatur quod erat ad usus pauperum in alios usus expendere. Chrysostomus dicit quod solvit, ut dum solveret tributum, ex una parte ostenderet eius potentiam, ex altera parte mysterium.
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Vade ad mare, et mitte hamum, et eum piscem, qui primus ascenderit, tolle, et aperto ore eius, invenies staterem. In statere illo erat imago Caesaris: et significat Diabolum qui nihil habebat in eo; Io. XIV, 30: venit princeps huius mundi, et in me non habet quidquam. Ideo quia de suo nihil habebat, ideo de suo solvere noluit. Item eius providentia; ideo dicit quod mirari debemus, quomodo potuit scire quod statim occurreret piscis, qui haberet staterem in ore. Si autem non fuit, sed creavit de novo, est mirandum; sed si duxit ad hamum, magnae providentiae fuit. Per istum piscem qui primo venit ad hamum, primus martyr intelligitur beatus Stephanus, qui habuit staterem in ore qui didrachma valebat, et duplex; et significat ipsum Stephanum, qui vidit ipsam divinitatem et humanitatem. Vel potest intelligi Adam. Item nota, quod si aliquis saepe loquitur de divitiis et de moneta, staterem habet in ore; unde qui convertit talem, accipit piscem qui habet staterem in ore. Item significatur humilitas: unde illum sumens da illis pro me et pro te. Et in hoc quod tributum solutum fuit pro Petro et pro ipso, significatur quod per passionem Christi, ipse sibi gloriam resurrectionis acquisivit; Phil. II, 9: propter quod exaltavit eum Deus. Petrus et alii redempti sunt a poena et culpa. Vel aliter: quia passus est pro se, ut corpori suo acquireret gloriam resurrectionis; pro populo, ut lavaret eum a peccatis. Ipse enim lavit nos a peccatis nostris in sanguine suo.
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After six days. REFERRING to the same period, S. Mark (ix. 2) and S. Luke (ix. 28) say that these events took place after eight days. The difficulty is answered by S. Jerome, S. Chrysostom, Bede, Theophylact, and Euthymius on the passage, and by S. Augustin (De Consens., u. 56) by the assertion that S. Matthew and S. Mark have not counted the day on which the events happened, but S. Luke has ; that S. Matthew and S. Mark count the time exclusively and S. Luke inclusively of the two days on which the events happened ; or that possibly S. Luke only wrote generally, and therefore said " about eight days ".
Taketh. Many questions may here be asked. I. Why Christ chose to be transfigured? To this question S. Hilary, S. Chrysostom, and Euthymius reply that it was to console the disciples when they should be grieved at His death; Theophylact, that it was to preserve the truth of His words (xxi. 27), that He would come in the glory of His Father. Either of these opinions is more probable than that of the heretics, that Christ wished to show that His death would not be by compulsion, but of His own free-will, as He was the Lord of so much glory. 2. The next question is, why He was not transfigured in the sight of all the disciples ? The answer is easily seen inverse 9, where He commanded those three Apostles, who had seen His glory, not to inform any person of the vision till the Son of man had risen from the dead ; for Christ would not have His glory published for the reasons there given. 3. The third question is, why was His glory shown to three witnesses, and neither more nor fewer ? Probably because He wished that there should be some witnesses of His future glory ; for " in the mouth of two or three witnesses every word shall stand " (Dent, xix. 15; 6". Matt, xviii. 16). In addition, it may be said that He had three disciples more especially capable of receiving His secrets. These three He used to take with Him on His more private occasions (as in 5. Matt. xxvi. 37). 4. The fourth question is, why He pleased to show this spectacle to these rather than to the others ? One reason has already been given ; another is that Peter was both the first of the Apostles and loved Him most of all. He Himself loved S. John the most. S. James was the next after S. Peter, and the most ardent in faith. As such, he was the first put to death by Herod (Acts xii. 2). This reason is given by Origen (Tract, iii. on S. Matt.}, S. Ambrose (On S. Luke ix.), S. Augustin (On Galat. u.), S. Jerome, Theophylact, and Euthymius (in their Commentaries). SS. Ambrose and Augustin are mistaken in saying that this James was the brother of the Lord ; for the Evangelist says that He was the brother of John, and the son of Zebedee.
Into a high mountain. The Evangelists do not say what mountain this was, nor apparently does any ancient author of credit. It was long the opinion that it was Mount Tabor, which S. Jerome says, in his Loc. Hebr,, was in the midst of the plains of Galilee, and was very lofty and round in shape. Whether it were this or some other, we may ask why Christ went up into a mountain to display His glory ? One reason is found in 5. Luke ix. 28. He says that Christ went up to pray. He was accustomed, for this purpose, to ascend mountains, where the solitude was greater and more complete, and there was a wider view of the heavens (S. Mark vi. 46 ; 5. Luke vi. 12). The words of S. Luke, " He went up to pray," are not perhaps to be taken as if He went up with that intention, but because in all events of great importance it was His custom to commence with prayer ; and He probably did not inform the Apostles when He went apart from them that He was going up the mountain for His Transfiguration, but for prayer, lest He might give occasion for envy to those who were left below. The glory of God has most frequently been shown from mountains, which are nearer to heaven and more remote from men. So the majesty of God appeared to Moses on Mount Sinai (Exod. xix. n), and was, as S. Hilary says, a type of the Transfiguration.
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And He was transfigured before them. We should observe, as S. Jerome says, that Christ did not change the nature of His body, but only the external form and appearance.
As snow. Almost all the Greek copies read, " as light," &>? TO <£&>9— our version says, " as snow " — as do some Greek copies. This reading is probably the correct one, both because S. Mark (ix. 3) has it, and S. Hilary and almost all ancient writers concur, and because the comparison is more just and more common. For we do not compare whiteness to the sun, but to snow ; and what is bright to the sun. The glory of the blessed also is prefigured by white robes, as in Apoc. i. 14; iii. 4, 5, 18 ; w. 4 ; vi. 11 ; vu. 9, 13 ; xix. 14.
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Moses and Elias. We may reasonably enquire why Christ wished for the presence of these witnesses from the other world. S. Hilary says that it was to confirm the doctrine of the Resurrection, by the restoration to life of Moses. But the question here was not of the Resurrection, but of the future kingdom of Christ. There appear to have been two reasons : one, that the Apostles might not think the thing a fiction ; the other, that the future kingdom of Christ might be represented to the life, at the advent of which two witnesses are mentioned by S. John (Apoc. xi. 3) as about to be sent. The reason of these two having been chosen rather than any others, is held by all ancient authors to have been that the Law might be represented by Moses, and the Prophets by Elias ; and that the Law and the Prophets tend towards Christ, and have their ful filment and termination in Him. So Tertullian, w., ConL Marcion. From this he refutes these heretics, showing that Christ was not contrary to the Law and the Prophets. S. Hilary, S. Jerome, Bede, Euthymius (in loc.\ S. Ambrose (On S. Luke ix.), S. Augustin (De Quinq. Hceres., vu.), and in another place S. Chrysostom and Euthymius, give as reasons that both Moses and Elias worked many miracles, and that, as some said that Christ was Elias, others one of the ancient prophets, and Moses was the most ancient, Christ, to show that He was the Lord of life, brought up the still living Elias, and Moses, who was dead, as His witnesses. It is probable, as S. Jerome says, that Christ was willing to gratify the Scribes and Pharisees who had demanded a sign from heaven, and He, therefore, called Elias from heaven, and Moses from Hades (de Inferno]. Others, as Euthymius, say that the disciples might imitate the meekness of Moses and the zeal of Elias. Tertullian (Adv. Prax^} thinks that the promise of God in Numbers xii. 8, that He would speak with Moses face to face, was fulfilled here. The truest reason of the appearance of Moses and Elias would, perhaps, appear to be that which a learned Doctor of the Church of our own times has signified : that Christ was to represent the image of His second coming. But before this, Moses and Elias would come, as is clearly to be gathered from Apoc. xi. 3 : " And I will give unto My two witnesses, and they shall prophesy a thousand two hundred and sixty days clothed in sackcloth. These are the two olive trees and the two candlesticks that stand before the Lord of the earth. And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies ; and if any man will hurt them, in this manner must he be slain. These have power to shut heaven that it rain not in the days of their prophecy, and they have power over waters to turn them into blood, and to strike the earth with all plagues as often as they will." In these words Moses is openly described. We may ask whether they truly appeared ? That they did so is the opinion of all the authorities except Strabus and S. Thomas. The former (On S. Luke ix.), thinks that the appearance was not of themselves, but of their similitudes. The latter, in his comments on the passage, imagines that Elias, indeed, who was not dead, was truly present ; but that Moses, who was dead, did not appear truly and perfectly, but that his soul alone did so, taking not his own but some other body. The opinion of all others is more probable, that each was present truly and each wholly. It was not fitting that the truth should be proved by a falsehood ; and it is agreeable to reason that as Christ showed not a false and shadowy, but His true and express glory, so that it should be confirmed not by false and imaginary, but by true witnesses. It has been asked how the Apostles could recognise Moses and Elias, whom they had never seen ? Euthymius answers that their forms had been well described in the ancient books of the Hebrews, or were familiar from tradition. Theophylact supposes that the Apostles might have known them from the conversations they carried on. Moses might have said : " Thou art He whose Passion I prefigured in the Lamb which was slain, and in the Passover which I celebrated ". And Elias, perhaps : " Thou art He whose Resurrection I foreshadowed in the widow's son whom I raised to life ". S. Luke (ix. 30, 31) relates that there were conversations among them, but not on these subjects : " And behold two men were talking with Him, and they were Moses and Elias appearing in majesty, and they spoke of His decease which He should accomplish in Jerusalem ". They did this probably to confirm what Christ had said just before of His coming death, and that the Apostles might no longer be offended. Again, it may have been, as many think, that the Apostles knew them by inward inspiration. S. Luke says that Peter and they who were with him were heavy with sleep, which S. Chrysostom supposes to have been not true sleep, but a stupor closely resembling sleep ; for how could they sleep in the midst of so much glory ? Unless, perhaps, in the meantime they began to sleep, whilst Christ was praying, as they did at the Passover ; and by divine permission, that in the mean while Moses and Elias might come. S. Luke appears to point to this when he says : " And waking, they saw His glory, and the two men that stood with Him ".
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Answering, Let us make here three tabernacles. " Answering " is a Hebraism for " speaking ". S. Peter said nothing of himself or the other Apostles, he only spoke of Christ, Moses, and Elias. It has been doubtedwhy he wished to make tabernacles there, and to remain in the place. S. Chrysostom, Theophylact, and Euthymius say that it was for fear of the Jews, lest Christ, as He had said before, should fall into their hands, whilst they would be safe on the top of the mountain, and, if needs were, be defended by Moses and Elias, the former of whom destroyed the Egyptians and Amalekites, and the latter two or three centurions, with their soldiers, by calling down fire from heaven. But this idea seems hardly worthy of S. Peter. The true reason seems to have been that which S. Peter himself gave : " It is good for us to be here ". Some explain the word " good," as used here, as meaning not useful and safe, but pleasant. The glorious company of Christ, Moses, and Elias pleased S. Peter, and he supposed that he himself and the other two would enjoy it, if they remained on the mountain always. There seems another reason. S. Luke (ix. 33) says that S. Peter said this when he saw Moses and Elias departing, and he was grieved, and wished to remain there always.
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Behold a bright cloud. The majesty of God is frequently revealed from clouds (Exod. xvi. 10; xix. 9, et passim ; and David, Ps. cvii. 5). To vindicate His majesty, Christ will come on the clouds to judgment (sup., xxiv. 30 ; xxvi. 64). It is easy to see why this should be so. A. cloud is of heaven. The divine majesty was therefore declared by acloud, that so God who spoke, and who is the ruler of the heavens, might be shown to be true, and not false nor earthly. This is the reason why the cloud here descended, that the voice which said from heaven, " This is My beloved Son," might be believed to have been no other than the voice of God, as Euthymius says. It might have been, as S. Ambrose suggests, a cloud interposed between the Apostles and heaven, to enable them to endure the majesty of God speaking to them, as was the case with Moses when God spoke to him through a cloud. S. Chrysostom and Theophylact have observed that this cloud was bright, and not like that in the Old Testament, dark and black, because God came down now, not to terrify, but to teach. It may more probably have been because the brightness might agree with the subject in hand, the glory and transfiguration of Christ And lo, a voice out of the cloud, saying. S. Chrysostom rightly observes that this cloud was sent after Moses and Elias had departed, that without doubt it might be referred to no other than Christ.
This is My beloved Son. SS. Ambrose and Jerome think that there should be an emphasis on the word "This," as if the meaning were, "Not Moses, and not Elias, but this is My beloved Son". There seems indeed to be an emphasis on the word, but a different one. For the Apostles did not doubt that not Moses, nor Elias, but Christ, was the Son of the living God, when a little before, when they had not yet beheld the glory of Christ, Peter had confessed it. There was no need, there fore, that Christ should be distinguished from Moses and Elias by a voice from heaven. The emphasis, then, is as follows. This — that is, He whom you have seen like the sun and full of glory — is My Son. For this voice was not sent to teach the disciples that Christ was the Son of God, but to show them in what likeness He would come again, and to confirm what Christ had said (S. Matt. xvi. 27) : " The Son of man shall come in the glory of His Father, with His angels " ; and to approve the confession of S. Peter (v. 16) : "Thou art Christ, the Son of the living God," that he might be a more sure witness of the future kingdom of Christ; as he himself testifies (2 Pet. i. 18) : "This voice we heard brought from heaven when we were with Him in the holy mount ".
Hear ye Him. God appointed, or at least showed, that Christ was their Lawgiver, and was to be obeyed. "To hear" means, in Hebrew, " to obey " (Heb. i. 6). Tertullian (v., Marcion, lib. w.) explains it thus : " Hear Him, that is, not Moses nor Elias, as if in this place the Law and the Prophets were done away". The followers of Calvin would have us fix these words in our minds as if we should listen to none besides, but to Christ Himself only. It were to be wished that their advice were followed more carefully, and that men would listen to no heretics at all. We should never have any such, then, for our guides, and they would have none to listen to them.
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Fell upon their face. The followers of Calvin explain this wrongly. They say that the Apostles fell on their faces to pay worship, for the Hebrew words *OD7^ /D3 mean this. This is frequently the case, but not always. For (i Kings xvii. 49) Goliath fell on his face, but not to worship, but as dying ; and Daniel (viii. 18; x. 9) did the same, but not to worship, but as amazed and terrified by the vision. In the present instance this meaning cannot be received ; for the Evangelist (verse 7) has stated why they so fell. Hence it is clear that they were as lifeless, or half-dead ; and Christ is said to have touched them, as we touch those who are in great prostration, to restore them to themselves. They fell down, then, from fear, not veneration. But why did they fear? Who that heard God speaking would not fear? (Ps. xxviii. 4, 5, 6 ; Amos iii. 8).
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Tell the vision to no man. They were probably prohibited, as S. Jerome and Bede think, from speaking of what had happened, that they might not inform the people at large of it ; for no evil could have happened from the other Apostles knowing of it ; and there would have been this good, that they would have been the more confirmed in faith, whilst if the multitude had been informed of it, the unhappy result might have followed which has been mentioned before (xvi. 20). For they who had heard of Christ's glory, if they had subsequently beheld His Crucifixion, might have thought themselves deceived as it were by a false report of His glory, and have fallen away from faith. So think S. Chrysostom, Euthymius, S. Jerome, Bede, and Theophylact. It appears more in accordance with the Gospel that Christ did not desire even the other Apostles to know it. (Vide S. Mark ix. io ; 5. Luke ix. 36.)
Till the Son of man be risen from the dead. Why this was not to be revealed before has been explained already. Why Christ wished it to be known afterwards is clear. The evil that might have happened before could not have happened subsequently, and the Gospel was then to be published everywhere.
17:10
Why, then, do the Scribes say ? It is not easy to see why the Apostles asked this. The followers of Calvin wickedly assert that the Apostles asked the question because they did not believe that Christ was the Messiah ; S. Jerome, because they thought that He had come in glory when they saw Him transfigured, and yet Elias had gone away. It would appear that their question was to be understood from the words of Christ : " Till the Son of man be risen from the dead ". But not understanding the mystery of the Resurrection, they thought that Christ would come before His death in the glory of which He had spoken, to render to every man according to his works. For that He will come after His Resurrection they could not yet understand ; because then they thought that Christ's coming was at hand, and they had not yet seen Elias come ; at least, in the manner in which it was said that He would come, to turn the hearts of the fathers to the children and the hearts of the children to the fathers, and to restore all things (for in the Trans figuration He seemed not so much to have come as to have appeared), they ask how the Scribes say that before His advent Elias must come ? That was not the private opinion of the Scribes alone, but one shared in by the whole Jewish people. But as the Scribes were the Doctors of the Law, and as they probably used to explain that tradition to the people, it was ascribed to them. So among ourselves the people say that the preachers say this or that when not the preachers only, but all Christians, and even Scripture itself, says it. For the unlettered, arid they who do not read the Scriptures, generally ascribe all things to their teaching and preaching.
17:11
Elias is come. The present is here put, in the usual manner, for the future or indefinite, with a word signifying obligation, as Elias ought to come, or should come (so infra, verse 23, and 5. John xxi. 23). " Should not die ; " that is, would not die, or ought not to die. Christ says that Elias will come. The followers of Calvin say that what He said about the future coming of Elias is to be referred to S. John the Baptist, as Christ, indeed, seems to explain in the verse following. But Christ does not say that Elias has come already, but that he will come ; for His words in the verse following are spoken not of Elias, who He here says shall come, but of S. John the Baptist, who had come in the spirit and power of Elias. From the fact that He speaks of S. John in the past tense, and of Elias in the future (or He speaks of an appointed time in the present put for the future), they ought to have concluded that He intended to teach that, besides John, who had already come in the spirit of Elias, the very true Elias himself would come hereafter : as also from the words, "he will restore all things," which John did not do. Their gloss on John's having restored all things, because he preached Christ, who restored all things, is nothing to the purpose. For in this case all who have preached Christ have restored all things. But it is clear that Christ opposed Elias to all others, as if he alone, after Himself, should restore all things. The words appear to be a kind of paraphrase of Malachi w. 6 ; or it may be that Elias is said to be about to restore all things, partly because he did restore many for se; partly, and much more, because he was to be the sign of the restitution of all things, that is, of the consummation of the world, which could not be in the case of John. The testimony of Malachi, too, is clear (w. 5). It is evident that the Prophet is speaking of the great and terrible day of judgment, before which the promised Elias was to come. This, therefore, is to be under stood not of John, but of the true Elias. Again, the author of Ecclesiasticus (xlviii. 10), speaking of Elias, and alluding to the testimony of Malachi, says : " Who are registered in the judgments of time to appease the wrath of the Lord, to reconcile the heart of the father to the son, and to restore the tribes of Jacob". But they say that this is not acanonical book. Granting that it be so, yet a very ancient tradition is certainly contained in it, which Christ confirmed in the same words, that the true Elias would restore all things. Again, S. John in the Apocalypse (xi. 3-6) writes so clearly that Moses and Elias would come, that it cannot be denied with any sense or modesty. " And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive trees, and the two candlesticks that stand before the Lord of the earth. And if any man will hurt them, fire shall come out of their mouths, and shall devour their enemies ; and if any man will hurt them, in this manner must he be slain. These have power to shut heaven, that it rain not in the days of their prophecy ; and they have power over waters to turn them into blood, and to strike the earth with all plagues as often as they will." Who these were he immediately describes. " These have power to shut heaven." Who does not see that this is Elias ? And, " they have power over waters". Who does not see that Moses is pointed out as by the finger ? This was the reason why Moses and Elias, rather than any other of the Prophets, should be present at the Transfiguration. i. Christ pleased to show His future coming visibly to these three Apostles. 2. Because, in His second advent, Moses and Elias were to be sent before to prepare His way, as John had done at His first coming. Lastly, this was the opinion of all the Ancients ; of Elias it was most constant, and without any dissentient voice ; of Moses it was less constant, for some thought that he, and others Enoch, would be the witness of the second advent of the Lord. The followers of Calvin object that in the following (twelfth) verse Christ says : " I say unto you that Elias is already come"; and (verse 13): "Then the disciples understood that He spoke to them of John the Baptist, and that John came in the spirit and power of Elias, as the angel testified" (S. Luke i. 17). But we maintain that Christ did not, therefore, deny, but rather, in plain terms, confirmed the fact that Elias also would come before His second advent. But when Christ said, " Elias has come already," He wished only to signify that which pertains to the result, that is, to the sign of the first advent, and to the preaching of repentance (both of which Elias was to do in the second coming), to show that he had come already, because in the first coming John had done both. For Malachi said of the second coming : " Behold I will send you Elias " (w. 5), as of the first coming he had said of S. John the Baptist : " Behold I send my angel, and he shall prepare the way before my face " (iii. i). Christ, therefore, desired to say that this was not the cause of the unbelief of the Jews, but their perverseness and obstinacy. For the Elias who had been promised before His first coming, that is, John, had come as Christ had declared (supra, xi. 14).
17:14
For he is a lunatic. S. Mark (ix. 17) calls him dumb, and (verse 25) deaf. S. Luke (ix. 39) says that he was possessed. Hence it follows that he was not, as many think, the subject of disease by nature, but that he was afflicted by a devil. Why, then, is he termed a lunatic? Some think that he was, both by nature and disease, a lunatic, and vexed by a devil. But the opinion of S. Chrysostom (Horn. Iviii.) is more probable : that he was not a lunatic either by nature or disease, but by the craft and persecution of a devil. For S. Mark calls him deaf and dumb ; S. Luke says that he was a demoniac ; and S. Matthew that he was a lunatic. Different authorities have given many different reasons why the devil makes some men lunatics. Origen (Tract, w. on S. Matt.}, S. Chrysostom (Horn. Iviii.), S. Jerome (Comment, on S. Matt. w. 24), say that it is to disparage the moon as a creature of God, as if it were the cause of diseases ; Bede and Euthymius, to bring ill-feeling and hatred on the Creator Himself, that men might blaspheme Him. It is not improbable that the devil some times does this for the love of dissimulation and conceal ment. S. Luke seems to imply that the devil did not dwell in the young man always, but sometimes went out and sometimes came back. Christ also seemed to signify the same thing when He said to the devil : " Deaf and dumb spirit, I command thee go out of him, and enter not any more into him " (S. Mark ix. 24).
17:15
And I brought him to Thy disciples, and they could not cure him. It is very likely that while Christ was with the three disciples on the mount, the man brought his son to the others, as S. Hilary observes. He says, somewhat too hardly, that as the people formerly while Moses was in the mount, so the Apostles now while Christ was in the mount, lost their faith. For if they had less faith than they ought to have had, as Christ (verse 20) seems to signify, yet they assuredly did not lose it. S. Chrysostom appears to think something of the same kind ; for he says that the Apostles could not cast out the devil " because the (three) columns of the Apostles were not present ". He does not say, however, that they lost their faith. S. Mark (ix. 14) gives a fuller and more copious account of the event. When Christ had comedown from the mountain, He found the disciples and Scribes disputing, with a great multitude around them, and He asked them what they were disputing about. One of the multitude answered : " My son is a lunatic and suffereth much, for he falleth often into the fire and often into the water, and 1 brought him to Thy disciples ; and they could not cure him" (verses 17, 18). From this account it is easy to see that the Scribes had been disputing with the disciples of Christ, and upbraiding them because they could not cast out the devil, and perhaps calling the power which the Apostles had affirmed themselves to have received from Christ for casting out devils and performing other miracles a sham and a delusion. S. Chrysostom, S. Jerome, Theophylact, and Bede think that the man silently accused the disciples to Christ. This can easily be believed of a man who was a Jew, but we may judge him more kindly : that it was not as if he would accuse the disciples, but he might exaggerate the malice of the devil and the gravity of the case, and thus have said that they could not cast him out.
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O unbelieving generation. Almost all ancient writers (S. Hilary, S. Chrysostom S. Jerome, Bede, Theophylact, and S. Thomas in his Commentaries) think that Christ said this, not of the disciples, but of the father of the youth, and of the whole Jewish nation. This is very probable, for S. Mark says : " He (that is, Christ) answered the father of the youth : O unbelieving generation," &c. Christ, therefore, called the father of the youth and the other Jews a generation. Not the weakest argument for this is found in the fact that the father said to Christ : " If Thou canst do anything, help us, having compassion on us " (verse 21), as if he doubted the power of Christ, and that Christ answered : " If thou canst believe, all things are possible to him that believeth," as S. Chrysostom and Theophylact observe. Some think that the words in question were addressed to the disciples alone, as Origen (Tract, w. on S. Matt.}. Others, again, that they were spoken both to the disciples and to the people. S. Jerome, Bede, N. de Lyra, S. Thomas, warn us that these words of Christ are not words of anger, but of reprehension merely.
How long shall I be with you. S. Chrysostom, Euthymius, and Theophylact think, but erroneously, as may be supposed, that Christ intended by these words to show that He was possessed by the desire of dying, and of being thus delivered from the wickedness of the Jews. It would rather appear as if the words were those of one who desired the salvation of the Jews, and of a Master who complained of the lives and the backwardness of His disciples : as He said to the Apostles (S. John xiv. 9).
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And Jesus rebuked him. The Greek is eVer/^cre^, which means that Christ commanded the unclean spirit, for the word means to rebuke, to command, and to threaten ; as the Greek author, Euthymius, with most careful attention to the exact meaning of the word, has observed, both on this passage and on chap. xvi. 22. The idea of commanding agrees better with the context than that of rebuking, as S. Mark explains, ",I command thee" (ix. 24).
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Because of your imbelief. Christ first blamed the unbelief of the father of the youth and all the Jews publicly. He now blames that of the Apostles, but in private, that He may have consideration for their authority. The unbelief with which He upbraids them does not appear to have been any actual refusal to believe, nor can we suppose that their faith was the least possible (for it must be supposed that they had great faith), but their faith appears to have been less than that which they ought to have had after having lived with Christ so long, and seen so many and great miracles. It is for this that Christ reprehends them. We may also believe, as S. Chrysostom, Jerome, Bede, Strabus, Theophylact, and S. Thomas say, that it was not only through their own want of faith, but also through that of the father of the youth, that they were unable to cast out the devil. This may be concluded from vS. Mark ix. 22, where Christ said to the father, "If thou canst believe, all things are possible to him that believeth," as if He meant that it was, in a measure, the result of his unbelief that the Apostles were unable to cast out the devil.
If you have faith. S. Chrysostom and Euthymius understand the faith of miracles, not that by which we are Christians ; as also do the heretics of our times. These fathers, however, are not to be classed with the former, because they speak with as good, as the others bad, intention. S. Chrysostom and Theophylact desired to lessen the fault of the disciples, that they might not appear not to have that faith by which we are Christians. It may be said further — 1. It is not doubtful that Christ, when He said this, did blame the Apostles, and accuse them of want of faith (S. Mark xvi. 14). He upbraided their unbelief. But no man can be blamed for not having the faith of miracles. For this is the gift of God, and in no degree depends upon the will of man, but solely upon that of God. For it is given, not to those who will it, like the faith by which we are Christians, but to those to whom God pleases to give it. It is sometimes given to those also who have not Christian faith, like prophecy, and gift of other miracles, as we have said before on chap. vu. 22. The Apostles, therefore, are no more to blame for not having the faith of miracles, granting that there is is a distinct fides miraculorum^ than for not having the gift of prophecy. 2. Christ blames the unbelief of the father of the youth in the same degree as that in which He blamed the Apostles. The unbelief of the father was opposed, not to the faith of miracles, but to faith in Christ, because he doubted of the divinity and power of Christ. The blame of the Apostles, therefore, was not for weakness of the faith of miracles, but of faith in Christ. 3. Christ spoke not only in blame, but also in exhortation, as He immediately added : " If you had faith as a grain of mustard seed," &c. But no one exhorts another to have the gift of miracles, or prophecy, or tongues, because it is not in our own power to obtain these. 4. Lastly, it is clear that Christ speaks of the same faith as S. Paul (i Cor. xiii. 2), who alludes to this passage. It is clear, from verse 13 of that chapter, that S. Paul speaks, not of the faith of miracles, but of faith in Christ, which is one of the three theological virtues.
As a grain of mustard seed. All authors almost, ancient and modern alike, as Origen (Tract, w. on S. Matt.), S. Jerome, Bede, Strabus, with S. Augustin, agree on this comparison that faith is not compared here with the grain of mustard seed in size, but in efficacy and sharpness, as if Christ had said : " If you have faith as ardent, vehement, and efficacious as a grain of mustard seed, you should say to this mountain, Remove from hence, hither, and it shall remove ". This view, although approved by many of the highest authority, has its difficulties. 1. We do not compare hot and pungent, but small things, to mustard seed. 2. If this were the meaning, it would not have been necessary to compare faith to the grain of mustard seed^ but to the seed itself, as the nature and effect, and not the smallness of the size alone, was the point of comparison. There is also an evident antithesis between a grain of mustard seed and a mountain. The one is the smallest, the other is the largest, of all objects. Christ meant that the least faith, like a grain of mustard seed, could move even the largest mountain. It is a question of the great ness and littleness, not of the efficacy, of faith. A strong argument for this opinion may be derived from the mind and majesty of Christ. If He had intended to say : " If you had faith as ardent as a grain of mustard seed, you would say to this mountain," &c. It would have been true, but the meaning would have been poor and low, and not worthy of the greatness of His mind. For what grace or acuteness is there in saying : "If you have burning faith you shall remove mountains ". For we know that fire moves great weights. But that the least faith, that is, faith like the grain of mustard seed, should be able to move a vast mountain, shows grace from the antithesis, and acuteness from the unexpected declaration. This opinion of some of the Ancients, who, as S. Jerome says, thought thus, confirms the present view of the case. Hence the opinions of Origen and S. Jerome, Bede and Strabus, that it is not the least, but rather the greatest, faith that is here compared to the grain of mustard seed, and which S. Paul calls "all faith," that is, whole, entire, and perfect faith, appears contrary to the meaning of the passage. Against this, however, it may be said that S. Paul certainly alludes to this passage in I Cor. xiii. 2, and that he speaks not of the least, but of the greatest, faith. The same faith, I reply, is termed by Christ the least, and by S. Paul the greatest, in different senses ; the least, by Christ, with regard to that which the Apostles, while with Christ, ought to have had. Christ does not mean that the Apostles had not even the least faith, for they assuredly had great faith when they confessed Him to be the Son of God ; but, as one blaming them, He spoke in hyperbole and exaggeratedly, as if He had said : If you had the least faith, that is, as much as you ought to have, and not the greater, you would say to this mountain, " Remove from hence," and it shall remove. As we say to a person of good faculties, but who does not well understand what we say : " If you had the least sense you would understand ". We do not mean that he is wholly devoid of all sense, but that he has too little to comprehend this particular subject. In this sense Christ speaks of the least faith. But S. Paul, in comparison with that which either he himself or others commonly possessed, calls it the greatest — for no one had yet arrived at the point of removing mountains. Hence, we may understand that it is not necessary that everyone who has the least faith, nor even that he who has the greatest, should remove mountains. For we may believe that the Apostles had, if not then, at least afterwards, as great faith as Christ desired in them, so as to be able to move mountains, but we do not find that they ever did move them. What S. Chrysostom, Euthymius, and Theophylact, however, declare to be probable, is not to be denied, that they perhaps sometimes did so, but it is not anywhere related in Holy Scripture ; for, as S. John says, all the miracles of Christ are not recorded. The same authors say, that if not Apostles, yet Apostolic men did this : alluding probably to the well-known history of S. Greg. Neocaes., who, according to Eusebius, when a church was being built, removed a mountain which stood in the way to another place (Hist., vu. 13). The same authors tell us why the Apostles did not do the same. It was not necessary. For the Apostles, like Christ Himself, did not do all that they could have done, but only such things as were either desirable or necessary. The law of necessity is the glory of God ; when this requires them, miracles are to be performed ; when it does not, they are not to be looked for. S. Jerome, Bede (in his Commentary), and S. Augustin (De Cons., i. 9) explain it allegorically : understanding human pride, which the Apostles removed and overcame, by the mountain.
17:20
But this kind. S. Athanasius (De Virginit^, S. Chrysostom, Euthymius, S. Thomas (Comment, in loc\ think that not merely someone particular kind of evil spirit is here meant, but every kind, because they are all of the same nature, so that they cannot be cast out except by prayer and fasting. But the Apostles cast out many, not by these means, but by calling over them the name of Christ (S. Luke x. 17). Christ, therefore, speaks of some particular kind of evil spirit, in the casting out of which there Was more difficulty than in others, so that there was need of even prayer and fasting. What kind of evil spirit this was is wholly uncertain. S. Jerome (on this passage) and S. Leo (Serm. u. de Jejun. Mens. Sept.} suppose it to have been some especially wicked kind of spirit. Others, that it was a spirit which had dwelt in the man a very long time, as if, like the cure of lasting and inveterate diseases, it were more difficult to drive out a spirit which had long had possession of a man than one which had entered him lately. This these authorities think the reason of Christ's having asked how long it was since it had happened (S. Mark ix. 20). The most obstinate and the fiercest kind of evil spirit may be supposed to be here intended ; for Christ speaks of.it as of some enemy who had possession, as it were, of the citadel, and who would be driven out with the greater difficulty as he was the more ferocious and obstinate, as in the parable (S. Luke xi. 21). This seems -a conclusion from the result : for the evil spirit had made the youth lunatic, and deaf, and dumb, like some kinds of men who are sullen and silent, and give no reply to questions, and are deaf to prayers.
But by prayer and fasting. It has been doubted whether he who drives out the devil should fast, or he from whom it is driven out. Some think that Christ intended the latter ; others, as S. Chrysostom, Euthymius, and Theophylact, say that both should do so. Doubtless the prayers and fasts both avail, but Christ appears to speak here only of the exorcisor ; for He was teaching the Apostles how to cast out this kind of devil.
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And when they abode together in Galilee. 'AvacnpefyoiJievutv. The meaning of this is ambiguous. The word signifies either " living with " or " returning"; our version rightly renders it " abode together," because Christ had now been living some time in Galilee, and the Evangelist had not mentioned his departure from it. He had come out of Phoenicia some time ago, as said by S. Matthew (xv. 21), and the constant opinion is that He was transfigured in Galilee before he went thence ; for they afterwards came out to go into Judaea, and that Christ might raise Lazarus.
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They that received the didrachma came to Peter. S. Chrysostom, S. Jerome, Bede, Theophylact, and Euthymius think that, from the greatness of Christ's miracles, they did not venture for reverence to come to Him. This seems more likely than that, as some think, they came to Peter from malice, rather than to Christ, that they might elicit from him more easily whether Christ paid tribute to Caesar or not, and, if He refused, that they might take occasion to accuse Him. Why they came to Peter rather than to any other of the disciples shall be explained on verse 27. The didrachma was a silver coin about equal to two Spanish reals, or equal to half a sicle, or fifteenpence English money. There is a doubt as to what this tribute was. S. Hilary thinks that it was the tax which the Jews were ordered to pay yearly to the temple (Exod. xxx. 13); S. Chrysostom, Euthymius, and Theophylact think that it was the tribute which the Jews were commanded to give to the Lord (Numb. iii. 46, 47) for those first-born that exceeded the number of the Levites. This does not seem probable, for that tribute was only paid by two hundred and seventythree persons, this being the number of the other tribes in excess of that of Levi. The opinion of S. Jerome and Bede is more probable : that this was a tax which Augustus imposed upon the Jews, when he commanded the whole world to be enrolled (S. Luke u. i). Their conjecture is reasonable, that Vespasian, when Jerusalem was taken by siege, imposed upon the Jews the same amount of tribute as they had before paid to the temple, as Josephus (De Bell. Jud., vu. 26) asserts. It is probable that Vespasian re-imposed the same tribute as Augustus first laid upon them, in whatever part of the world they were, and from which they hoped to have freed themselves by their revolt. S. Hilary, perhaps, meant that Christ paid the tribute which the Jews paid to the temple, not as to Caesar, but as to His Father.
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Yes. S. Peter replied affirmatively. We may suppose that he either did so from fear, lest, if he refused or should appear to doubt, he might offend the publicans, as if Christ were among the number of those who refused to give tribute to Caesar, as He was afterwards accused of being : or that he had no doubt about Christ's intention : or that he knew that He had paid it in former years, which is much more likely. For when the publicans said, " Doth not your Master pay the didrachma?" the meaning was, "Is He not in the habit of doing so ? " The word signifies, not an act, but a custom. There are many examples of this in Scripture, as in 5. John w. 9, which means that the Jews were not in the habit of communicating with the Samaritans. S. Peter, in confirmation of their opinion, answered, " Yes ". The Evangelists mention this particular payment, perhaps, because of the miracle which was to follow.
The kings of the earth. Christ's anticipation of Peter, and His foreknowledge of his thoughts, was in itself a great miracle. Christ may seem to have asked Peter that question inaptly, because He seems to indicate either that He was the Son of an earthly king — namely, Caesar — if He thus desired to prove that He did not owe tribute to Caesar : or that it was paid, not to Caesar, but to God, whose Son He was. The answer may be, as S. Chrysostom has observed, that the argument of Christ is one a minore ad majus, as if He had said, " If the sons of an earthly king owe no tribute, I, who am the Son of God, the King of kings, owe it to no king". He might allude to the origin of that tribute — that it should be paid to the temple, that is, to God. This is the opinion of S. Hilary and Theophylact. Some have raised the question whether Christ, as man, owed tribute ? They answer that He did owe it, because S. Paul says that He was like us in all things, sin only excepted, and that He here affirms himself to be free from tribute, not as man, but as God. It may be objected — (i) that Christ seems to speak not only of Himself, but of Peter also ; and (2) that He spoke in the plural number — " the children," — and added, " But that we may not scandalise them," &c. The first reason does not seem of much weight, because it is certain that Christ spoke of Himself as of the Son of God by nature, which S. Peter was not, and he therefore could not be included in the number of sons. But Christ spoke in the plural, because He included all the sons of kings in general. The second reason seems of more weight. Christ appears to desire to prove that neither He Himself nor His disciples owed tribute. He did not owe it Himself, because He was the Son of God, nor did His disciples, because they were of the number of His friends and companions. For not only the sons of kings, but also their attendants, are exempt from tribute. The idea of some, that all Christians, as being the sons of God by adoption, or in some way the friends of Christ, are free from tribute, seems to be a question of no difficulty whatever. For although Christians are the sons of God by adoption, and bear the name of Christ, they are not of His household like the Apostles. And S. Paul (Rom. xiii. 7) commands Christians to render to each his own — honour to whom honour, tribute to whom tribute. S. Augustin is also of this opinion (Quest. Evang., i. 33). S. Jerome might have been brought forward in support of the above opinion with more appearance of reason. He says, on this passage : " He bore the cross for us, and paid our tribute ; we, in His honour, pay no tribute, and, like the sons of a king, we are free from impost ". But he either spoke allegorically, that we do not any longer pay tribute to the devil as before, or he alludes only to Ecclesiastics, who, under Christian emperors, were freed from all tribute.
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But that we may not scandalise them. The scandal of which the Doctors of the Church speak would have been not given but received ; but Christ, as He easily could do, wished to avoid even this. The glory of God required Him, as He could easily pay this tribute, not to offend the publicans, and give occasion for accusation to the malevolent Jews. For even when He had always paid the tribute, He was subsequently accused of forbidding to pay tribute to Caesar (S. Luke xxiii. 2). And thatfisJi which shall first come up, It is certain that a great and notable miracle was here performed, but S. Jerome doubts, with reason, in what it consisted ; whether in Christ's knowledge of what the fish would be which would have the coin in its mouth; or in His knowing that it would come up the first of all, or in His causing it to do so ; or that, in the fish which did come up first, He should have created the stater. The last idea seems the most probable, because fish, if they swallow a coin or any piece of money, do not hold it in their mouths, but in their bellies. The fish, therefore, if it had received that coin, would have had it not in its mouth, but in its belly. Some say, according to Theophylact, that the stater was not a coin, but a pearl, such as fish do contain. This is not likely, however, because even pearls are found, not in the mouth, but in the belly ; nor are pearls found in fish that are taken in a net, but only in shell-fish, which divers separate from the rocks by their hands.
A stater. A stater in Greek is the same as a sicle in Hebrew. It is a word of both Greek and Hebrew origin. It was equivalent to a tretradrachma, or two didrachmas. Christ ordered it to be given for Himself and for Peter, because each should pay a didrachma, that is, half a sicle.
For Me and thee. Why for Peter rather than the other Apostles ? This has been matter of much perplexity. S. Chrysostom and Euthymius say that that tribute was only paid by the first-born, and Peter was such. But beside the fact that this opinion is refuted by the preceding verse, it may also be so by the more than great probability that others of the Apostles were the same. The above authors and S. Jerome give a better reason — that Christ paid for Himself and Peter, because Peter was the head of the Apostles. This does not meet the approbation of the heretics of our own time, but it is better than their assertion — that Christ paid for Peter because He lived in Peter's house. For it has been shown (viii. 14) that Peter had no house in Capernaum. Some think that Peter was at that time alone with Christ, as there is no mention of the other disciples, and that Christ paid for him because the publicans came to him only. Another question has been raised by the ancient Fathers. Why, when He had His own purse, and when the devout women who had come with Him from Judaea supplied Him with all things needful, Christ paid the tribute, not from His own means, but from the fish ? The reason given by S. Jerome, that Christ would not have the goods of the poor converted into tribute, finds favour with few. For the contents of the purse were devoted to things needful ; and the payment of the tribute, when Christ willed it, was one of them. S. Chrysostom and Euthymius suppose that Christ desired to show that, although He paid tribute, He was still the Lord of the earth and the sea, because He took the tribute from the latter. The same authorities give another and apparently a better reason. That Christ would neither offend the publicans, nor part with His own right, and, therefore, paid the demand, not from His own purse, but from discovered money. Though the true reason may be that the other disciples who bore the purse were not present, and, as He would not offend the publicans, He performed a miracle to pay the tribute.
17:1
v. 1 et post dies sex, idem Marc. 9, 1; Lucas vero : factum est autem post haec verba fere dies octo ; illi numerant dies medios post quos revera plenos et integros illud factum est ; Lucas vero et diem in qua locutus est et' earn in qua eos in montem duxit enumerat (S. Aug. de cons. ev. 2,56. 113; Chrys. Euth. Hil. Thorn, etc.). Sed cum dicat fere octo dies vel indicat numerum sibi non omnino constitisse vel non post integros octo dies id evenisse sed innuit sex integros dies et duorum clierum extremorum aliquam partem (Ians.}\ assumit Iesus Petrum et lacobum et loannem fratrem eius , Petrum et duos filios Zebedaei; hos Christus prae aliis honoravit : hisce cog'nomina imposuit , hos admisit , cum filiam lairi suscitaret a mortuis (Marc. 5,37. Luc. 8,51), hos testes esse voluit agoniae in horto 26,37. Petrus divinitatem professus apostolorurn princeps erat, lacobus primus apostolicam togam sanguinemartyrii purpuravit, loannes. virginitate eminuit; cum ergo hi tres in diversis ordinibus primaria quadam virtute excellerent, inde special! privilegio ac maioribus favoribus a Christo honorantur et invent! sunt digni qui tamquam magis familiares ac clariores in maioribus semper adhaereant (Sylv.}. Ceterum ostendit Christus suam in gratiis et favoribus distribuendis libertatem; et ducit illos in montem excelsum seorsum; Luc. 9,28 Christus ascendit in montem ut oraret , et quia Luc. 9,37 sequenti die descendunt de monte , transfiguratio noctu facta esse videtur. Turn facile etiam explicatur, quomodo discipuli dum Christus oraret somno sint oppress! Luc. 9,32. Quis hie mons fuerit evangelistae non dicunt neque ullus quod sciam satis antiquus et gravis auctor ; vulgo tamen iam diu invaluit opinio eum fuisse Tabor, quern d. Hieronymus in locis hebraicis in medio Galilaeae campo esse dicit mira rotunditate subliinem ; ita Maid.; prim um mentis Thabor ut montis transfigurationis mentio fit in explicatione ad Ps. 88,13 (Thabor et Hermon in nomine tuo exsultabunt), quae explicatio in catenis sub nomine Oriyenis fertur et probabiliter eius esse censetur (M. 12,1548). Eusebius caesariensis ad eundem locum scribit : arbitror his in montibus mirabiles illas Salvatorig transfigurationes exstitisse (M. 23,1092); quae verba cum ad utrumque montem referantur, uti cerium pro Thabor testimonium nonreddunt, ita tamen innuunt opinionem earn iam exstitisse. Montem Thabor indubie et clare indicat S. Cyrillus hierosolymitanus (catech. 12,16; M. 33,744) itemque S. Hier. (epist. 46,12 et 108,13; M. 22, 491. 889). Hanc traditionem subsistere non posse multi recentiorum affirmant (cf. Schegg , Schanz, Fil. Keil, Mansel, Geikie , The holy land and the Bible II p. 582). Verum rationes quae afferuntur id minime evincunt. Primum enim dicunt ex tempore Antiochi maghi (an. 218 a. Ch. cf. Polyb. 5,70. 6) in vertice mentis oppidum satis munitum exstitisse; unde fieri non posse ut idem montis vertex fuerit scena transfigurationis. Sed nemo probavit etiam tempore Christi oppidum ibi exstitisse. E contra ex testimoniis tosephi aperte colligitur ibi tempore belli iudaici non fuisse munimenta, donee ab ipso losepho aediflcarentur, neque oppidum ibi fuisse situm. Nam explicitis verbis narrat se montem cui nomen est Itabyrio (Thabor) muro cinxisse (bell. iud. 2,20. 6) et se planitiem in vertice montis quae 26 stadiis pateat intra quadraginta dies muro circumdedisse (bell, iud. 4,1. 8); dein notari oportet quod in eius vita (n. 37) legitur : civitates Galilaeae muriimentis flrmavi : Taricheas, Tiberiada, Sepphorin, vicos autem (xw[/.a<;) : Arbelorum speluncam, Bersobe, Selamin, lotapata, Caphareccho, Sigo, lapha et montem Itabyrion (xal TO 'IraSupiov opo?). En quomodo enumeratis urbibus et vicis Itabyrion vocat montem et Thabor ut montem opponit urbibus et vicis; eodem modo bell. iud. 2,20. 6 iisdem urbibus et vicis recensitis subdit montem Thabor. Si eius tempore oppidum ibi exstitisset, cur losephus solum loqueretur de monle et montem secerneret ab urbibus et vicis ? Dein arguunt nullam fieri ab evangelistis mentionem itineris in Galilaeam facti. Id verum est; at quae statim post transfigurationem narranmr, omnino probabilius regionem Galilaeae quam terram gentilium (prope Gaesaream Philippi) designant : adstant turbae et scribae (Marc. 9,13), discipuli tentarant expelleredaemonem. lam legis doctores potius in Galilaea quam in regione immunda versari facile concedes; discipulis autem a Ghristo dictum erat ut solum pro ovibus domus Israel uterentur potestate sibi tradita (10,6). Porro statim post ilium eventum evangelista nobis ostendit Christum et discipulos versanttfs in Galilaea v. 21 itemque Marc. 9,29 : et exinde eijeXOoVireq luapeTtopeuovto Side T?J<; TaXtXatac : ergo a radicibus montis iter instituit per Galilaeam. Mons Thabor ipse iure vocatur mons excelsus ; nam assurgit ex planitie altitudine 320 met. d ; in omnem Galilaeam praebet aspectum; septemtrionem versus ex vertice eius (quae est planities sat ampla) cernitur Antilibanus, mare mediterraneum occideritem versus, orientem versus lacus Tiberiadis. Gum ex Gaesarea Philippi itinere viginti horarum opus sit ut perveniatur ad Thabor (cf. Grimm IV p. 32), sex illi dies intermedii abunde suiliciunt ut Christus censeatur ibi advenisse. Mons orientem versus decem kilomet. distat a Nazareth. Ibi olim Barac exercitum collegit (Iud. 4,6. 12, 14); eius montis mentio fit praeterea Iud. 8,18. Ps. 88,13. ler. 46,18 (quo' loco simul indicatur Thabor esse montem eminentem) Os. 5,1, ad quern locum scribitS. Hier. : mons est in Galilaea, situs in campestribus rotundus atque sublimis et ex omni parte finitur aequaliter . Quare nihil obstat quominus, cum Am., Holsammer , Mislin, Sepp (das heilige Land II 114), Grimm antiquae illi de Thabor traditioni suam asseramus probabilitatem. Quam arete liaec narratio cum antecedentibus cohaereat et quibus de causis ista ostensio gloriae a Christo sit concessa, bene exponit 5. Leo : ut istam felicis constantiae fortitudinem toto apostoli corde conciperent et nihil de suscipiendae crucis asperitate trepidarent , ut de supplicio Christi non erubescerent nee pudendam sibi earn patientiam crederent quae sic subitura erat saevitiam passionis, ut non amitteret gloriarn potestatis, assumpsit Iesus Petrum et lacobum et loanneni et conscenso cum eis seorsum monte praecelso claritatem illis suae gloriae demonstravit (serin. 51,2; M. 54,310)
Iesus g-loriam suam in transfiguratione manifestat tribus apostplis et testimonium accipil a Moyse et Elia , a leg-e et prophetia. Hisce fides apostolorum roboratur et Iesus qui passionem suam modo praedixit et suos iussit crucem portare exhibet quasi quoddam praeludium gloriae ad quam per crucem et mortem perveniendum sit. Sollerter adnotant synoptici tempus transfigurationis et id efferentes nos decent mox post primam passionis annuntiationem Christum voluisse electis suis hoc exhibere specimen gloriae suae quo efficacius munirentur contra scandalum crucis et discerent ex Ghristi gloria eum sua sponte et sapientissimo consilio passioni et morti obviam ire;
17:2
v. 2 et transfiguratus est ante eos; non quod corpus humanum alio corpore mutarit, sed gloria quaclam instar lucis illud fuit circumdatum ; corporis eniin permanente figura eius lineamenta gloriosius luciformi quodam colore imbuta sunt (S. Cyr. sim. Euth.}\ ante eos, ne transformatum ipsum ihtuiti alterum esse suspicarentur utque scirent eum facillime quod velit facere posse (Euth.). Et quomodo transformatus sit evangelista demonstrat dicens (S. Hier. Pasch.} : et resplenduit fades eius sicut sol; vestimenta autem eius facta sunt alba . sicut nix, graece instar lucis; id est, ut S. Hil. dicit, ipse Dominus fit scil. supra opinionem nostram coelestis luminis splendore conspicuus ; nihil evangelista sole splendidius nihil nive (luce) canclidius in venire poterat, cui Christi faciem et vestimenta assimilaret (5. Br.). Splendor lucis coelestis gloriae ac divinae maiestatis symbolum est. Deus enira dicitur inhabitare lucem inaccessibilem , amictus lumine sicut vestimento. Humana Christi anima cum Verbo aeterno hypostatice unita fruebatur visione beata Deitatis; huius autem visionis effectus connaturalis est ipsa corporis glorificatio. Hunc effectum Ghristus viator propter finem Incarnationis hisce in terris cohibuit ; sed in transfiguration e aliquos eius'gloriae radiosab anima beata in corpus redundare voluit. Splendor igitur hie, ut Cat. dicit, ex gloria interna animae Christi coaeva ab initio creationis suae clivina dispensatione emanavit (sim. S. Pasch.). In. ea gloria nobis manifestatur quoque quae futura sit claritas corporum , quae scil. ab anima visione beatifica donata et in Dei claritatem quasi transforrnata redundabit in corpus. Quare merito notat S. Gregorius : in qua transfiguratione quid aliud quam resurrectionis ultimae gloria nuntiatur (moral. 32,6; M. 76,640)? Cuius itaque gloriae Dominus sit apostolis ostendit ; quam cernentes etiam discere poterant eum si pati et mortem subire vult id sua sponte facere ; et postquam semel eius gloriam aspexerunt , suspicari quoque poterant quantae sit humilitatis quod in communi hominis infirmi forma in terris versetur. Et quautopere apostoli hac Domini gloria delectati sint, colligere quoque possumus ex eo quod Petrus post annos multos cum magna animi iubilatione scribit se speculatorem factum esse illius magnitudinis etc. 2 Petr. 1,16-18 et quod simili modo loannes scribit : vidimus gloriam eius gloriam quasi TJnigeniti a Patre (1,14; cf. 1 loan. 1,1 seq.). Uti in repentina hac claritate Iesu testimohium habent clivinum eum esse Christum Filium Dei vivi, prout Petrus ante paucos dies confessus erat(16,16), ita dignitas eius messiana ulteriore ratione declaratur et illustratur
17:3
v. 3 et ecce apparuerunt illis Moyses et Elias cum eo loquenles; repraesentant enim hi duo legem et prophetiam (cf. Qrig. Hil. Hier. Pasch. Br. etc.); lex autem et prophetia sicuti praeparatio erat regni.iiiessiani, ita eius quoque annuntiatio et praedictio. Quare hi duo sese sistentes coram Iesu et ex alterius vitae limite advenientes suo adventu et praesentia satis indicant eum adesse qui legis et prophetiae finis est. Ita ipsa apparitione ostendebatur legem et prophetiam spectare Christum, ems adventum praeparasse et in eo iam praesente compleri eique reverentiam exhibere. Moyses apparet legislator Ghristo dans testimonium , ut S. Chrysi explicat, legem ab eo non solvi sed adimpleri ; Elias apparet zelator gloriae Dei et foederis violati instaurator et miraculorum patrator, ut scil. quaecumque in vetere foedere excellentia et rnagnifica erant ea iam omnia Ghristo servire eiusque gloriam agnoscere videantur. Quod Christus scribis et pharisaeis postulantibus dare noluit, signum de coelo , id ut apostolorum augeat fidem , concedit Elia inde descendente quo conscenderat et Moyse abinferis redeunte (S. Hier. Pasch. lans.}. Inde autem, ut S. Chrys. notat, disci potuit Christum habere vitae et mortis potestatem ac coelestibus pariter et terrenis imperare tamquam Dominutn vivorum ac mortuorum (cf. S. Hil. Rab. Dion. Maid.}. De quanam re cum Ghristo collocuti sint, nos docet S. Lucas : de excessu eius quern completurus erat in Jerusalem (9,31). Unde quod Christus apostolis ante paucos dies dixerat et quod iis adeo a Christ! dignitate alienum videbatur, iam audiunt repeti a duobus illis testibus, qui ipsi quoque in vita mortal! multos subierant lab ores et mortis pericula. Et ipsa re inillo de exitu colloquio ostenditur quod Christus postea dixit : necesse est impleri omnia quae scripta sunt in l.ege Moysi et Prophetis et Psalmis de me (Luc. 24,44). Novo itaque modo discipulis manifestatur esse consilium divinum , ut Christus pateretur et ipsam passionem causam esse gloriae et rem maximae apud Deum aestimationis , cum duo illi veteris foederis viri praecipui Christo transfigurato adstantes nihil antiquius haberent quam ut de ilia passione cum Christo colloquerentur. Elias non erat mortuus, sed sine morte in corpore translatus. Elias itaque sine dubio in proprio corpore apparuit. Sed quid de Moyse qui mortuus erat? Non clesunt qui opinati sint Moysen revera a niortuis surrexisse et proprio corpore assumpto apparuisse et postea iterum placide obdormivisse. Quam sententiam indicare videturS. Hier. scribens de Moyse ab inferis resurgente; item auctor de mirabilibus s. Scripturae 3,10, Bar. Sylv. Suarez (in .3 p. qu. 45 disput. 32 sect. 2 n. 7) et hanc sententiam probabiliorem quoque censet Toletus (in cap. 9 Luc. annot. 61). At praeferenda videtur sententia S. Thomae qni in commentario statuit Moysen eo modo apparuisse quo angeli videri soleant et qui in 3 p. qu. 45 art. 3 ad 2 scribit : non est sic intelligendum quasi anima Moysi suum corpus resumpserit sed quod anima eius apparuerit per aliquod corpus assumptum, sicut angeli apparent ; eandemque sententiam etiam propugnat Tostatus in cap. 17 qu. 54. Et ea sane sufficit ut dicalur vere Moysen apparuisse. Nam quod alii dicunt, si Moyses non adstitisset in proprio suo corpore reassumpto futurum fuisse ut mendacio et fictione veritas probaretur (cf. Maid. Sylv.), profecto obiici nequit; anima est enim pars praecipua et si sanctos in coelo esse et pro nobis intercedere dicimus eosque nominibus propriis Petri, Pauli compellamus , omnes concedent nos recte loqui; pariter recte dicimus Petrum vel Paulum apparuisse , neque quisquam ad id requirit ut corpus in sepulcro depositum reassumant. Proinde sine ulla laesione veri dici potest Moysen apparuisse, etsi anima Moysis non in suo olim corpore adstitit. Etiam in ipsis miraculis miracula non sunt multiplicanda sine ratione sufficient!. Id autem faciunt qui volunt statuere resuscitationem corporis Moysi iam cineribus dissoluti quod statim post appa.- ritionem iterum in sepulcro repositum et in pulverem sit resolutum. Quaerunt etiam qua ratione apostoli cognoverint esse Eliam et Moysen qui apparuerint. Respondet Maid., eos id didicisse ex inspiratione et illustratione superna; alii arbitrantur verisimillimum esse eos ex colloquio esse agnitos, in quo aut Dominus eos propriis compellaverit nominibus aut ipsi indicaverint qui essent (Tfieoph. lans. Snares 1. c.,n. 10; Sylv.), vel quia eo modo apparuerunt quo in s. litteris describuntur : Moyses facie radiante , uti olim ex monte et colloquio Dei descenderat, Elias advectus curru igneo, sicut olim raptus fuerat a terra (cf. Grimm IV p. 39; Schans). Cur hi duo apparuerint, etiam haec ratio quandoque affertur voluisse Gbristum futuri adventus sui imaginem repraesentare ; ante secundum autem eius adventum Moysen et Eliam esse ventures, prout ex Apoc. 11,3-6 baud obscure colligatur; ibi enim duos testes ita describi, ut allusio fiat ad Moysen et Eliam : hi habent potestatem claudendi coelum ne pluat diebus prophetiae ipsorum (en quod olim Elias fecit; 3 Reg. 17,1. Eccli. 48,2) et potestatem habent super aquas convertendi eas in sanguinem (uti Moyses fecit; Ex. 7,20). Bum in modum lans. Maid.., arguunt. At sententia est longe communior duos illos ante alterum Christi adventum testes esse Henoch et Eliam, de qua disputa.t Suarez 1. c. disput. 55 sect, et sect. 3 n. 2. Uti Luc. 9,32 scribitur, apostoli e vigilantes viderunt gloriam Christi et duos viros qui stahant cum illo , et cum hi in eo erant ut discederent , Petrus dulcedine gloriae raptus Christum alloquitur, ut eos retineat (Bar.)
17:4
v. 4 respondent autem Petrus i, e. ex eo quod videt occasionem loquendi capiens (vide ad 11,25) dixit ad Iesum : Domine, bonum est nos hie esse; si vis, faciamus (faciam) hie tria tabernacula; cum Christus de passione loqueretur, Petrus respondit : absit etc. ; nunc vero gloria Christi delectatus bonum esse elicit in hoc monte commorari, ut soil, ipse et alii exhilarentur maiestatem Christi spectantes et Moysen et Eliam pariter gloriae Christi participes intuentes et mut.uis eorum colloquiis oblectati (Orig.}. Hac itaque dulcedine perfusus cum eos recedere iamiam videret , nativa quadam simplicitate ad manendum invitat dum dicit se velle tabernacula tria erigere nesciens quid diceret (Luc. 9,33). Spectaculi enim delectatione et reverentia ac timore supernae manifestations (Marc. 9,5) quasi stupefactus loquitur rerum omnium oblitus (Tans.). Etiam hoc loco Petrus reliquis ferventior et ad loquendum promptus reperitur. Uti S. Chrys. censet, vult Christum invitare ut perpetup ibi maneat, ne ultra in lerusalem ascendat , ne persecutiones et mortem subeat ; at nesciebat quid di T ceret. Quod si beatus Petrus glorificatam Christi humanitatem contemplatus tanto afficitur gaudio, ut nullatenus ab eius intuitu velit secerni , quid putandum est illis inesse gaudii beatitudinis , qui divinitatis eius altitudinem videre meruerint? Et si cum duobus tantum sanctis, Moyse et Elia, transfiguratam in monte hominis Christi speciem videre bonum maximum duxit, quis sermo explicare, quis sensus valet comprehendere , quanta sint gaudia iustorum , cum accesserint ad Sion montem et civitatem viventis Hierusalem et rnultorum millium angelorum frequentiam ipsumque civitatis eiusmodi artificem et conditorem Deum non per speculum et in aenigmate sicut mine, sed facie ad faciem conspexerint (Rab.}'! At melius ac praestantius tabernaculum Deus ostendit (Orig. Theoph.}
17:5
v. 5 adhuc eo loqmnte, ecce nubes lucida obumbravit eos ; in nube Deus apparere solet vel rectius nube solet suam praesentiam peculiar! ratione manifestare; quare nubes signum est praesentiae Dei; ita saepissime in vetere testamento (Ex. 16,10; 19,9. 16; 24,15; 33,9 etc. similiter in dedicatione templi 3 Reg. 8,10; cf. Ps. 103,3); declaratur ergo per nubem divina maiestas , ut verus Deus qui loquitur (Maid. sim. S. Chrys. Euth. Theoph. Br. lans. etc.], Explicite autem nubis lucida dicitur, nubes soil, gloria Domini illustrata et fulgida, qui splendor ad maiestatem et claritatem transfigurationis congruit; haec nubes quamvis lucida esset eos obumbravit i. e. eos, Iesum, Moysen , Eliam involvit etconspectui apostolorum subtraxit. Cum enim apostoli vocem audiant de nube, non ipsos a nube involutes et obumbratos cogitare licet. In nube lucida aliqui symbolum quoque novi foederis agnoscunt (S. Chrys. Theoph.]. Atque hoc signo praesentiae divinae maiestatis dato cuius vox audiatur nemini iam dubium esse potest : et ecce vox de nube. dicens : hie est Filius meus dilectus , in quo mihi bene complacui, ipsum audite; iterum divino testimonio audiunt confessionem Petri (16,16) confirmari. De vocibus vide ad 3,17. Nova est passionis Christi approbatio divina, cum haec vox afferatur postquam Christus de morte sua et apostolos edocuit et cum Moyse et Elia collocutus est. Cum addatur autem ipsum audiie, monentur, nt hanc passionis praedictionem eiusque conseetaria (16,24- 26) alte animis recondant ac servant; unde : huic obedite, huic credite, si quid aufc dixerit aut fecerit; quod si etiam crucifigi voluerit, nemo illi obsistat, vos enim ignoratis dispensationis suae mysterium ; nam quidquid ipse et dicit et facit , mea voluntate et dicit et facit (Euth.}. Quam itaque-normam Deus olim de serieprophetartim statuit (Deut. 18,15) , hanc sollemniore modo de capite prophetarum pronuntiat, id quod Petrus exemplum divinum imitatus eadem ratione postmodum expressit (Act. 3,22 seq.). In claritate. transfigurationis, in apparitione Moysi et Eliae, in nube lucida testimonia divina data sunt oculis apostolorum ; in voce delapsa a magnifica gloria (2 Petr. 1,17) ipsis quoque auribus testatio divina concessa est, titper duos hos certissimos sensus digna de Iesu opinatio conciperetur (Icms.). Humana fragilitas, inquit S. Hier., conspectum maioris glpriae ferre non sustinet ac toto animo et corpore contremiscens ad terrain, cadit;
17:6
17:7
v. 7 et accessit Iesus et tetigit eos dixitque eis : surgite et nolite timere', ipse clementer accedit et tangit eos, ut tactu timorem fuget et debilitata membra solidentur (S, Hier.}'
17:8
v. 8 levantes autem oculos suos neminem viderunt nisi solwn Iesum. Quot ill hoc eventu contineantur documenta, compluribus prosequitur inter alios lans.; confirmari modo egregio ac vario nostram fidem ; magnopere excitari ad bona operanda ignaviam nostram nosque vehementer invitari ad mala quaeque exemplo Christi patienter toleranda tanta proposita gloria, cuius soil, socii futuri simus, si passionis eius consortes fuerimus ; praeterea observanda est Christi humilitas et exinanitio ; cum enim ei ob unionem hypostaticam cum Verbo et visionem beatam gloriiicatio corporis quoque iure deberetur, earn amore nostri cohibuit, utnostrorum dolorum socius evaderet nosque morte acerbissima redimens animos nobis adderet ad crucem fortiter portandam. Uti 16,20 prohibuit ne se esse Christum palam dicerent, ita eadem ex causa nunc praecipit
17:9
v. 9 et descendentibus illis de monte pfaecepit eis Iesus dicens : nemini dixeritis visionem, donee Filius hominis a mortuis resurgat, graece suscitatus fuerit. Prohibitionis causas alii alias assignant; ne scil. incredibile esset pro rei magnitudine, ne posttantam gloriam aptid rudes animos crux scandalum faceret (S. Hier. Chrys. Euth. Bed. etc.)' vel quia apostoli adhuc essent infirmi; ut turn demum cum Spiritu sancto essent repleti, gestorum spiritualmm testes evaderent (5. Hit. Thorn.), vel ne reliqui apostoli tanto bono privati moestitia afficerentur (S. Damascenus, Corderius eaten. Luc. p. 257), vel ut nos doceret humilitatem (Alb. Dion.}. Verum vix erit alia ratio quaerenda atque ea quae ad 16,20 assignata est; dein opere redemptionis peracto et Ecclesia fundata tempus est ut omnia mysteria de Christo publica praedicatione innotescant. Varie explicant , unde apostoli occasionem sumpserint interrogandi
17:10
v. 10 quid ergo scribae i. e. doctores legis dicunt quod Eliam oporteat primum venire? Improbabiie est quod habet Meyer, apostolos ex ilia prohibitione conclusisse doctrinam scribarum de Elia esse falsam, cum alias Christus non iniunxisset silentium. Sed difficile est intelligere , quomodo ad talem opinionem pervenerint ; neque ex prohibitione ullatenus sequitur Eliae apparitionem non esse earn de qua scribae loquantur. Neque dici potest apostolos ex eo quod Iesum agnoverint Messiam inductos esse ut quaestionem ponerent (Orig. Chrys. Euth. lans. priore loco) ; nam eum esse Messiam. iam ante transfigurationem cognoverunt , ergo haec non potest esse ratio cur quaerant. Neque assumi potest cum Weiss eos apparitionem Eliae quam modo vidissent opinatos esse eandem de qua scribae loquantur et ideo existimasse scribas falso asserere Eliam venturum ante Messiam. Nam sententia scribarum non de sola ELiae apparitione loquitur, verum etiam, uti hausta est ex Mai. 4,5. 6, de eius opere ad populum convertendum. Aliter S. Hier. : si iam venisti in gloria, quomodo praecursor tuus non apparet ? sed incredibile est apostolos quando de monte descendunt cum Iesu putasse gloriosum Messiae adventum iam factum esse. Secundum Keil apostoli ex Christi verbis 11,14 collegerant loannem baptistam esse Eliam; verum cum nunc vidissent Eliam apparentem, dubitasse, ideoque quaestionem posuisse. Sed gratuito asseritur ex 11,10. 14 apostolos -in earn opinionem esse inductos; nam apostoli metaphorico Ipquendi generi minime assueti (cf . 16,6 seq. ) certe senten-tiam scribarum de vero Elia thesbite intellexerun t , Alii repetunt quaestionem ex eo quod Elias mox iterum dispar nerit. Uti nexu inter v. 9 et 10 indicatur, occasio petenda est ex ultimis Christi verbis, quae -de gloriosa Christi manifestatione mox futura intellexerunt. Visa enim transfiguratione Christi pronum erat verba a mortuis suscitari concipere de glorificatione. Quoniam autem prohibebantur de visione loqui usque ad hanc glorificationem , iterum pronum erat inferre et earnproxime instare neque Eliam quern modo abeuntem viderant antea venturum et populum ad Deum esse reducturum. Si enini antea populo debet praedicare, cur abiit? vel si statim venturus esset, cur vetarentur de eius adventu et apparitione mentionem fa cere? Ex hac consideration e quae visions ipsa verbisque Christi 'enascitur, oritur sua sponte quaestio quid ergo etc. cur ergo. Non dicunt : quare ergo Scripturae decent etc. , sive quod ipsi in Scripturisnon essent excercitati ea tantum cognoscentes quae ex traditione scribarum in plebe indocta ferebantur, sive etiam notare volentes quo argumento scribae apud populam uterentur ad persuadendum nondum venisse Christum aut regnum eius (lans.}. De ilia scribarum rabbinorumque sententia quae vario modo proponittir et exornatur, plura afferunt Lightfoot, Wimsche ad h. 1. et Weber, System der altsynagogalen palaest'. Theologie p. 352 seq. Ghristus autem duplex reddit responsum, quo duplicem suum adventum et rationem typicam quae inter primum et alterum intercedat ratione praecursoris clare enuntiat; prius enim omnino affirmat quod scribae de Elia venture dicunt
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v. 11 at ille respondens ait eis : Elias quidem venturus est et restituet omnia i. e. instaurabit, reformabit omnia quae prava sunt; quo sensu vide ad Mai. 4,5. 6 (Comment, in Proph. min. II p. 486 seq.) ; eius opera sanabitur magna ilia ludaeorum apostasia et videtur efficienda esse ilia ludaeorum in fine temporum conversio de qua.loquitur S. Paulus Rom. 11,25 seq. Quemadmodum Malachias 3,1 seq. et 4,5. 6 de duplici die Domini et de duobus praecursoribus eo modo loquitur, ut eos ipsa nominum et descriptionis varietate omnino distinguendos esse satis indicet , ita Christus quoque postquam asseruit sententiam scribarum veram esse, simul addit unum praecursorem, typum et figuram Eliae iam advenisse et priorem Messiae adventum annuntiasse
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v. 12 dico autem vobis quia Elias iam venit etnon cognoverunt eum; locutio similis est ei 11,14. Cum modo affirmaverit Eliam ventarum esse et instauraturum omnia, planum est hoc loco aliquem intelligi qui similis sit Eliae, qui propter simile munus et indolem similem prior quidam Elias appellari possit. Atque itaapostoli eum intellexerunt. Quomodo scribae eum non cognoverint, satis explicatur 11,16 seq. ; sed fecerunt in eo quaecumque voluerunt; quibus verbis indicatur scribarum quoque machinationibus et insidiis loannem baptistam esse vexatum (cf. 11,18 et ex 4,12 quoque innuitur idem). Sicut Christus antea, cum loannes in carcerem esset missus, declinans odium quod iam in se maiore vi vertebatur, ex ludaea secessitin Galilaeam (4,12. loan. 4,1) ostendens insectationem qua baptista vexatus esset iam in se converti, ita mine etiam clarius docet ex sorte baptistae suam quoque esse metiendam : sic et Filius hominis passurus est ab eis; quare mors baptistae ipsis Christi verbis tamquam prooemium quoddam ac praesagium mortis Christ! declarator (vide ad 14,1 seq.); Domini enim adventum praenuntians passionem quoque praecurrit et iniuriae et vexationis exemplo, ut S. Hil. dicit. Hisce verbis ratio quoque alia indicator, cur quaestioni de Elia miscuerit loannem; non soluin enim id fit propter typum et similitudinem inter baptistam et Eliae adventum , sed etiam ut discipuli intelligent eum vere passurum esse mortem , sicut loannes passus sit (Cai.). Quis sitille Elias qui iam venerit, discipuli iam concipiunt
17:13
v. 13 tune intellexerunt discipuli, quid de loanne baptista dixisset eis; id quod aperte ad solum v. 12 referri potest. Uti verba sonant, Christus aliud dicit in v. 11, aliud in v. 12. Ibi approbat opinionem scribarum et explicite statuit Eliam venturum et (quod praeprimis notetur oportet) restituturum omnia. loannes baptista minime restitu.it omnia, id quod ex v. 12 clarissimum est. Ergo etiam clarum est Christum in v. 12 non negare ant retractare vel corrigere quod in v. 11 dixerat. Quare satis mirum est negari ab interpretibus praesertim protestantibus Christum quidquam dixisse de Elia venturo ante secundum suum adventum. In quorum sententiam etiam Schanz concedit affirmans hunc nostrum locum nihil afferre argumenti pro adventu Eliae, quia totus loci scopus et nexus ad primum Chrisli adventum spectet. Verum tali explanatione vel v. 11 plane ignoratur vel maxima vis et violentia verbis infertur. Unde SS. Patres et interpretes catholici iuremerito tenent et ex Mai. 4,5. 6 et ex verbis Christi v. 11 demonstrari Eliam thesbiten fore praecursorem secundi Christi adventus; de qua doctrina vide quae dixi in Comment, in Proph. min. II p. 489 seq. Bene monet S. Gregorius : loannes in spiritu Elias erat, in persona Elias non erat (horn, in ev. 7,1; M. 76,1100) et S. Chrys. : ne turberis neque errorem in dictis suspiceris, si modo venturum esse, modo venisse dicat. Haec omnia vera sunt; nam cum dicit Eliam venturum et restituturum esse omnia , de ipso Elia loquitur deque futnra ludaeorum conversione ; cum autem dicit ipse est qui venturus erat, propter ministerii similitudinem loannem Eliam vocat; sicut enim Elias secundi adventus praecursor futurus est, ita hie primi fuit . Typus ratio est nominis communis. Ita S. Augustinus : quod erat loannes ad primum adventum , hoc erit Elias ad secundum adventum ; quomodo duo adventus iudicis, sic duo praecones; misit ante se primum praeconem, vocavit ilium Eliam, quia hoc erit in secundo adventu Elias , quod in primo loannes... ; si figuram praecursionis advertas , loannes ipse est Elias ; quod enim ille ad primum adventum, hoc ille ad secundum erit; si proprietatem personae interroges , loannes (est) loannes, Elias Elias; Dominus igiturad illain horto ab imaginatione evangelistae esse hue assumptos (Matth. 26,37). Nonne ex hisce satis patet explications rationalistarum afferri plane arbitrarie neque rebus particularibus aptari? Operose simplicem et obviam narrationem evertere conantur.
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v. 14 et cum venisset (venisseni) ad turbam, cum sequent! die descendissent de monte (Luc. 9, i 37; cf. ad 17,1), accessit ad eum homo genibus provolulus ante eum, ad eius genua procumbens et supplex rogans : Domine, miserere filio meo quia lunaticus est et male patitur, male vexatur ; praeter piam pater- . namque pro salute filii sollicitudiuem laudanda est in patre humilitas et ardor ^ humilitas quidem quia in genua ante Dominum procidit, Dominum eum et magistrum (Luc. 9,38) eum appellans; ardor vero quia exclamat (Luc.) et calamitatem filii in suam miseriam redundantem tarn diligenter exponit, duas causas in oratione proferens quibusmiseri cor dissimum Dominum ad misericordiam flectere studet, nempe quod filius esset isque unicus (Luc.) pro quo deprecabatur, quodque malo gravissimo et tristissimo misere affligeretur (lans.}. Dicitur autem filius lunaticus, morbo comitiali seu caduco , epilepsia laborans vel tali aegritudine afiectus quae luna cfescente vel decrescente maiori minorive violentia erumpat; quare aegrotus occulta quadam lunae vi regi et affici videtur. Is simul daemonium habens describitur v. 17, Marc. 9,16 habens spiritum mutum , id quod hie quoque satis innuitur, cum solus pater causam agat morbique vim exponat (cf. Luc. 9,38 seq.). Unde quaerunt habueritne aegritudinem naturalem adquam accesseritpossessio daemoniaca anomnis morbus et vexatio a solo processerit daemone. Illud v. g. Cai. ^Schanz, hoc lans. propugnant. Cum appelletur lunaticus, prior s'ententia commendari videtur, sed ita ut daemon violentiam morbi permultum auxerit-et contra omnia praesidia humana in plurima et gravissima pericula mortis eum propulerit; namsaepe cadit in^ignem et crebro in aquam; unde manifestum fit daemonem sua vi superiore curam et vigilantiam patris quam certe impendit filio pro arbitrio frustrasse. Ceterum vide ad 4,24. Pater frustra opera expetierat a novem illis discipulis quos Iesus ad radices mentis reliquerat
Trium apostolorum fides transfiguratione visa et voce coelesti audita praeclare roborata est. Aliorum discipulorum fidem Christus stimulat et auget miraculo sanationis daemoniaci et reprehensione discipulorum qua edocentur propter fidei defectum se non potuisse daemonem expellere. Quo documento ad maiorem fidem provocantur. Quale discrimen : in monte cernebatur gloria Domini et coelum. quasi apertum ; ad montis radices princeps huius mundi suam exserit potentiam gravissima pueri vexatione neque Christi discipulis cedit ! In ilia gloria et in hac vexatione utriusque regis regnique indoles et stipenclium quod pendetur asseclis adumbratur; simulque praeclara demonstratur victoria Ghristi qui unico verbo eum expellit qui liabet mortis imperium (Hebr. 2,14);
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v. 15 et obtuli eum discipulis tuis et non potuerunt curare eum; cum adiret discipulos, omnino censendus est scivisse discipulos antea iam plurimas perfecisse sanationes. Tales autem patrarunt cum a Domino ad praedicandum mitterentur 10,8; sed quia eo tempore solum mittebantur ad oves quae perierunfc domus Israel et proinde pro iis solis potestas miraculorum ipsis fiebat, hand improbabiliter inferemus etiam hanc scenam peragi intra fines Israel (cf. ad 17,1). Ob ea verba durius in patrem invehitur S. Cyr., eum incusasse chorum apostolorum et criminatum esse ipsum quoque potestatum Dominum ; qui enim dicebat infirmos esse contra vim immundorum spirituum eos qui a- Ghristo acceperant potestatem, is potius gratiam accusafc quam eos qui illam acceperunt . Sed solum id quod revera contigerat enuntiat pater et a discipulis recurrit ad eorum Dominum et magistrum ; dequare certe non est reprehendendus. Sed quaeri potest sitne patris quoque defectus fidei in culpa cur iilius non sanari potuerit secundum illud 13,58 et non fecit ibi virtutes multas propter incredulitatem eorum vel, ut Marc. 6,5 idem exprimitur : et non poterat ibi virtutem ullam facere. Plerumque enim cernimus Christum exigere fidem antequam patret miracula et hie quoque patrem ad fidem provocat Marc. 9,22, qui soil, de ipso Domino fidem satis debilem ostenderat : sed si quid potes adiuva nos (Marc. 9,21). Atque revera patris quoque defectum fidei incusare Christus videtur v.. v. 15 et obtuli eum discipulis tuis et non potuerunt curare eum; cum adiret discipulos, omnino censendus est scivisse discipulos antea iam plurimas perfecisse sanationes. Tales autem patrarunt cum a Domino ad praedicandum mitterentur 10,8; sed quia eo tempore solum mittebantur ad oves quae perierimt domus Israel et proinde pro iis solis potestas miraculorum ipsis fiebat, hand improbabiliter inferemus etiam hanc scenam peragi intra fines Israel (cf. ad 17,1). Ob ea verba durius in patrem invehitur S. Cyr., eum incusasse chorum apostolorum et criminatum esse ipsurn quoque potestatum Dominum ; qui enim dicebat infirmos esse contra vim immundorum spirituum eos qui a Ghristo acceperant potestatem, is potiils gratiam accusat quam eos qui illam acceperunt . Sed solum id quod revera contigerat enuntiat pater et a discipulis recurrit ad eorum Dominum et magistrum ; dequare certe non est reprehendendus. Sed quaeri potest sitne patris quoque defectus fidei in culpa cur filius non sanari potuerit secundum illud 13,58 et non fecit ibi virtutes multas propter incredulitatem eorum vel, ut Marc. 6,5 idem exprimitur : et non poterat ibi virtutem ullam facere. Plerumque enim cernimus Christum exigere fidem antequam patret miracula et hie quoque patrem ad fidem provocat Marc. 9,22, qui scil. de ipso Domino fidem satis debilem ostenderat : sed si quid potes adiuva nos (Marc. 9,21). Atque revera patris quoque defectum fidei incusare Christus videtur v..
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16 respondens autem Iesus ait : o generatio incredula et perversa, quousque ero vobiscum? usquequo patiar vos? verba haec alii ad patrem dirigi censent (Euth. Theoph.}, alii ad discipulos (S. Hil. Am. Bisp.]. Utrumque improbabile est, si hi soli vituperari dicuntur. Nam notio generationis amplior est , quam ut ad patrem vel ad discipulos posset restringi; accusatio quoque gravior est quam ut ad solos discipulos pertinere possit ; ^ie<7Tpajx[jt.evvi Deut. 32,5 LXX de populo Israel dicitur et Phil. 2,15 de gentilibus corruptis. Quod propter brevem narrationem Matthaei obscurius est, ex Marco 9,13 Seq. satis explicatur. Aderant enim turba magna et scribae quoque disputantes cum discipulis. Cum discipuli aegrotum sanare non possent , pronum est assumere scribas ea occasione usos esse ad calumniam Christo ap'ud populum inferendam et turbam mobilem eorum detraction! accessisse et de ipsa Iesu potestate sanandi propter defectum apostolorum sensisse iniquius. Quare Christus non quidem universum genus humanum (Orig.} vituperat, sed populum qui adstat (S. Chrys. Cyr. Ei\ Thorn, lam. Maid, Lap. Bar. Schegg], ita quidem, ut pater quoque et discipuli simul cum plebe a scribis seducta reprehendantur (S. Pasch. Dion. Fab. Cai. Calm. Schanz, Fil. Keif). Nam discipulos quoque non carere vituperatione , ex v. 19 conficitur. Indignatur autem Iesus quia post tot miracula patrata et plebs mobilis facile aures praebet calumniatoribus et in ipsis discipulis defectus fidei deprehenditur. Quare loquitur de generatione, vel gente perversa, distorta, quae nulla ratione ad meliorem frugem reduci possit; significat incredulitatem pertinacem , ut a qua tot miraculis editis non potuerint avocari et ad firmam adduci fidem. Per se liquet apostolis quidem earn accusationem non posse fieri eodem modo; at nihilominus ab ea eximi non omnino possunt. Cum enim ipsi longe maiorum favorum participes lactiesseut, praesertim etiam potestate miraculorum communicata demonstratur victoria Ghristi qui unico verbo eum expellit qui habet turbam, cum sequenti die descendissent de monte (Luc. 9,37 ; cf. ad genua procumbens et supplex rogans : Domine, miserere filio meo quia lunaticus est et male patitur, male vexatur ; praeter piam paternamque pro salute filii sollicitudinem laudanda est in patre humilitas et ardor; humilitas quidem quia in genua ante Dominum procidit, Dominum eum et magistrum (Luc. 9,38) eum appellans; ardor vero quia exclamat (Luc.) et calamitatem filii in suam miseriam redundantem tarn diligenter exponit, duas causas in oratione proferens quibus misericordissimum Dominum ad misericordiam flectere studet, nempe quod filius esset isque unicus (Luc.) pro quo deprecabatur, quodque malo gravissimo et tristissimo misere affligeretur (lans.}. Dicitur autem filius lunaticus, morbo comitiali seu caduco , epilepsia laborans vel tali aegritudine affectus quae luna cfescente vel decrescente maiori minorive violentia erumpat; quare aegrotus occulta quadam lunae vi regi et affici videtur. Is simul daemonium habens describitur v. 17, Marc. 9,16 habens spiritum mutum, id quod hie quoque satis innuitur, cum solus pater causam agat morbique vim exponat (cf. Luc. 9,38 seq.). Unde quaerunt habueritne aegritudinem naturalem adquam accesseritpossessio daemoniaca an omnis morbus et vexatio a solo processerit daemone. Illud v. g. Cai. Schanz, hoc lans. propugnant. Cum appelletur lunaticus, prior sententia commendari videtur, sed ita ut daemon violentiam morbi permultum auxerit-et contra omnia praesidia humana in plurima et gravissima pericula mortis eum propulerit; namsaepe cadit inAgnem et crebro in aquam; unde manifestum fit daemonem sua vi superiore curam et vigilantiam patris quam certe impendit filio pro arbitrio frustrasse. Pater frustra opem expetierat a novem illis discipulis quos Iesus ad radices mentis reliquerat 16 respondens autem Iesus ait : o generatio incredula et perversa, quousque ero vobiscum? usquequo patiar vos? verba haec alii ad patrem dirigi censent (Euth. Theoph.}, alii ad discipulos (S. HiL Am. Bisp.}. Utrumque improbabile est, si hi soli vituperari dicnntur. Nam notio generationis amplior est , quam ut ad patrem vel ad discipulos posset restringi; accusatio quoque gravior est quam ut ad solos discipulos pertinere possit ; ^ieGTpa[A^svvi Deut. 32,5 LXX de populo Israel dicitur et Phil. 2,15 de gentilibus corruptis. Quod propter brevem narrationem Matthaei obscurius est, ex Marco 9,13 seq. satis explicatur. Aderant enim turba magna et scribae quoque disputantes cum discipulis. Cum discipuli aegrotum sanare non possent, pronum est assumere scribas ea occasione usos esse ad calumniam Christo ap'ud populum inferendam et turbam mobilem eorum detraction! accessisse et de ipsa Iesu potestate sanandi propter defectum apostolorum sensisse iniquius. Quare Christus non quidem universum genus humanum (Orig.} vituperat, sed populum qui adstat (S. Chrys. Cyr. Br. Thorn, lans. Maid. Lap. Bar. Schegg], ita quidem, ut pater quoque et discipuli si mul cum plebe a scribis seducta reprehendantur (S. Pasch. Dion. Fab. Cai. Calm. Schanz, Fil. Keil]. Nam discipulos quoque non carere vituperatione , ex v. 19 conficitur. Indignatur autem Iesus quia post tot miracula patrata et plebs mobilis facile aures praebet calumniatoribus et in ipsis discipulis defectus fidei deprehenditur. Quare loquitur de generatione, vel gente perversa } distorta, quae nulla ratione ad meliorem frugem reduci possit; significat incredulitatem pertinacem , ut a qua tot miraculis editis non potuerint avocari et ad firmam adduci fidem. Per se liquet apostolis quidem earn accusationem non posse fieri eodem modo; at nihilominus ab ea eximi non omnino possunt. Cum enim ipsi longe maiorum favorum participes factiessent, praesertim etiam potestate miraculorum communicata 10,8, etiam in iis iure reprehenclitur. pertinacia quaedam et obstinatio , qua tot Christ! ad fidem firmam incitamentis se duros exhibuerint. Quare non cernitur ratio sufficiens, ut discipuli eximantur. Neque obstat quod postea interrogaverint v. 19. Nam dici potest vel eos verba haec fortasse non audivisse (Schegg) vel certe non satis intellexisse (Schanz)\ nos autem verba Christi interpretari debemus ex mente Christi quam in v. 19 indubie manifestat. Ita Polzl quoque. Christi verba quousque ero vobiscum, S. Chrys. ita accipit, ut ostendat quantum optet mortem et disideuet hinc migrare, sibi scil. non crucifigi sed cum ipsis versari molestum esse; similiter S. Cyr.; aliter S. Hier. : non quod taedio superatus sit nee in verba furoris eruperit , sed quod in similitudinem medici, si aegrotum videat contra sua praecepta se gerere, dicat : usquequo accedam ad domum tuam ? quousque artis perdam industriam me aliud iubente et te aliud perpetrante? in tantum autem non est iratus homini, sed vitio; et per unum hominem ludaeos arguit infidelitatis . Vix assumi poterit Christum verbis illis desiderium mortis velle significare , quasi eum molestiae et pertinaciae eorum taederet. Id enim neque verba necessario indicant neque talis affectus satis decere. videtur Christum . Sed exprimit tantum cum iusta indignatione se moleste ferre et cum dolore eorum incredulitatem , se conqueri de eorum tarditate et vehementer desiderare , ut tali increpatione emendati socordiam deponant. Quare verbis hisce potius magnum declaratur desiderium salutis eorum quo ipseteneatur (lans. Maid.} ; unde ne increpationiquidemparcit. Statim autem benignitatem suam evidenter demonstrat dicens a/ferte hue ilium ad me / sanatione enim effecta documentum dat suae potestatis eoque beneficio fidem patris, discipulorum , plebis provocat. Longiore narratione omissa (quae habetur Marc. 9,17-26) breviter Matthaeus rein expedit; cum eius consilium praecipuum hac in parte sit fidem discipulorum a Christo auctam et provocatam nobis proponere , sanationem brevissime narrat, ut ad institutionem discipulorum properet describendam ;
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v. 17 increpavit ilium Iesus et exiit ab eo daemonium; e-rceTi^vjce auT<j> ; cui? sunt qui puerum intelligant (Theoph. Rab.}, cui Christus peccata exprobraret et in iis causam vexationis daemoniacae (Bed. Pasch. Thorn.}. At cum vexatio haec ab infantia, sx. -jtai^ioQev Marc. 9,21, adfuisset, haec ratio omitti debet. Melius plerique increpationem referunt ad daemonem ; ponitur itaque aurcji proleptice et explicari debet voce subsequente TO ^at[xoviov ; ita S. Cyr, Dion. Fab. Cai. lans. Maid. Calm. Arn. Schanz, Fil. etiam S. Hier. ita iungendum esse sensit cum dicat : non ille qui patiebatur, sed daemon debuit increpari ; idque explicite referturMarc. 9,24 : comminatus est spiritui immundo, etLuc. 9,43 : et increpavit Iesus spiritum immundam. Vix dici potest quod aliqui volunt (Bisp.) daemoniacum et daemonem pro -lubitu ab evangelistis inter se commutari et dici; demum Euth. utrique ex aequo fieri increJDationem existimat. Ghristi imperio cedit daemon et curatus estpuer ex ilia hora, duplici scil. sanatione donatus est et a morbo naturali et a daemonis acerrima infestatione. Cum Iesus turba dimissa introisset in domum (Marc. 9,27),
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v. 18 tune accesserunt discipuli ad Iesum secreto et dixerunt : quarenos non potuimus eiicere ilium ?remotis interrogant arbitris confusi quod sibi res non bene cesserit et anxii offehderintne jDominum adeo ut sua culpa virtutem patrandi miracula a Domino semel traditam perdidissent, (lans.}. In tali autem animorum habitu optime erant dispositi ut Domini admonitionem alte mentibus reponerent et ad earn normam sese componerent;
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v. 19 'dixit illis Iesus : propter incredulitatem vestram vel Six TYJV o'XiyonriC'uocv u^wv (vide lect. var.), propter exiguam fidem vestram ; propter fidei imbecillitatem et diffidentiam. Eius autem causa esse potuit, quia cernebant in daemoniaco eximiam quandam daemonis vim et atrocitatem. Cum enim coram ipso Domino conatus ederet adeo furiosos (Marc. 9,19. 25), etiam maiores edidisse censendus erit coram discipulis ut robore suo ostenso. eos in dubitationem , diffidentiam , timorem coniiceret. Scit enim spiritus vaferrimus etiam id quod s. lacobus docet : qui enim haesitat , similis est fluctui maris; non ergo aestimet homo ille quod accipiat aliquid a Domino (1,6. 7). Reprehendit eos itaque Christus propter fidem minorem quam habere eos tamdiu cum Christo versatos tot tantisque visis miraculis oportebat (Maid.). Ut proinde eorum fidem exstimulet et doceat quanta sit vis fidei , magna cum emphasi addit : amen quippe dico vobis, si habueritis fidem sicut granum sinapis, dicetis monti hide : transi hinc illuc et transibit; cum Iesus ad radices mentis excelsi (17,1) adstet, modus loquendi quo montem hunc digito demonstrat gravis est et efficax. Ceterum locutio de monte videtur esse proverbialis. Ponitur enim mons pro obstaculo gravissimo, uti iam Zach.' 4,7 (vide meum Comment, in Proph. min. II p. 262), et rabbini quoque eum qui magna et incredibilia praestat appellant Dnn npiy transferentem (eradicantem) montes (Buxtorf, Lexicon chald. talmud. p. 1653; Z^/^/bo^adMatth. 21,21) . Afiirmat itaque Christus locutione hac idem quod statim verbis propriis subiicit et nihil impossible erit vobis; exemplo autem montis declarat fide rem quoque difficillimam posse superari nee esse quidquam quod Qde a Deo non possit impetrari, dummodo ad Dei gloriam et aliorum salutem cedat. Quoniam igitur modus loquendi est proverbialis et solum exemplo rem generalem demonstrat, non est cum aliquibus inquirendum, cur apostoli non. transtulerint monies; respondent quia tempus id non exigebatnequenecessitasaderat (Theoph. Thorn.} et5. Chrys. refert narrari sanctos aliquos necessitate postulante montestranstulisse atque satis notum est quod de S. Gregorio , episcopo neocaesariensi refertur (cf. M. 10,982; Beda ad Marc. 11,23; M. 92, 247). Neque opusesfcad veritatem verborum Christi tutandam cum aliis affirmare montem vocari diabolum propter elationem et superbiam , quisi eiiciatur transferri montem (cf. S. Hit. Hier. Theoph. Bed. Br.}. Ad difficillima itaque peragenda iidem Cliristus requirit sicut granum sinapis, lam quo sensu? magnam intelligi fidem et excellentem explicant S. Hier. Bed. Pasch. Thorn. Sylv.;cum enim etiam regnum coelorum grano sinapis comparetur, profecto id cui regnum coelorum conferatur magnum esse oportere(P#sc/j.); insuper apostolum dicere : si totani (omnem) fidem habuero, ita ut montes transferam (1 Cor. 13,2; S. Hier.}. Sed si Christus intejlexit fidem magnam, immo maximam, cur loquitur de grano sinapis, quod tamen minimum esse dicitur (13,32)? Alii comparationem inde peti opinantur quod granum sinapis cum atteritur magnam habet acrimoniam et vehementiam; unde intelligi fidem acrem , vehementem , ferventem, efficacem (cf. Euth. Dion. Fab. Cai. lans.}', alii ex fecunditate grani sinapis , quod semen reddat centesimum et millesimum; quiigitur babuerit talem fidem quae ita crescat et multipiicet semperque fortis et indeficiens perseveret, nihil ei impossibile erit (S. Br. Bar;}. .Verum in hac quoque explicatione redit quaestio , cur grano comparetur et non potius sinapi ; id enim in quo similitude et comparatio continetur, hac explicatione non ipsis verbis Christi exprimi, sed aliunde inferri fatendum est. Quare dicendum erit cum S. Chrys. : docens igitur sinceram fidem vel minimam (xal TO e^x^tGTov TYJS yv/icrta? mV T6w;) magna posse, sinapin commemorat ; sim. S. Hil: Maid. Calm. Aim. Reischl, Bisp. Grimm, Schegg, Polzl, Schanz, FiL; quae acceptio etiam ipsa oppositione grani sinapis et mentis commendatur : minimum in ordine divino vincit maxima impedimenta, uti apostolus quoque dicit : quod infirmum est Dei fortius est hominibus (1 Cor. 1,25). Praeterea hac explanatione omnino satisfit grano e,t declaratur CUP in grano sistat comparatio ; vere enim dicit Maid, non solere nos res ardentes et efficaces , sed parvas grano sinapis comparare , et si solum natura et effectus sinapis, id est acrimonia, ardor, significaretur et non exiguitas , dicendum fuisse : si habueritis fidem sicut sinapi. Porro id potiore iure convenit maiestati Christi; quid enim gratiae et acuminis habet, si habueritis ardentem fidem, montes transferees? scimus enim ignem propter ardorem solere magnapondera propellere; minimam autem fidem, id est grano sinapis similem ingentem montem posse transferre , id et gratiam propter antithesin et acumen propter insperatam sententiam habet (Maid.}. Minimam itaque fidem esse efficacem, ipso exemplo habetur; quare <Jici potest efficacitatem connotari quidem in comparatione , at primo et per se efferri exiguitatem. Fidem miraculorum explicant theologi virtutem theologicam fidei, i. e. fidem de omnipotentiaDei et veritate promissionum eius, cui accedit quasi applicatio huius universalis fidei ad hoc factum in particular! , ita ut aliquis iudicet certo et credat se facturum hoc miraculum vel obtenturum hoc beneficium miraculosum a Deo hie et nunc ; accedit itaque tertio fiducia quae inde resultat in voluntatem (cf. Suarez, de fide, disp. 8 sect. 1,3.6). Gum minima quoque fides innitatur fundamento omnium certissimo , veracitati scil. et auctoritati Dei loquentis , ex ea efflorescere potest summa ilia fiducia cui miraculum a Deo non denegatur. Verum talem summam fiduciam irnpetrandi miraculum in se excitare et habere, res est valde excellens atque difficilis. Nam praeter fidem omnipotentiae et bonitatis Dei ad earn requiritur, ut lans. adnotat, libertas vera ad Deum quae nascitur ex testimonio bonae conscientiae ac mente tranquilla; est autem magni certaminis ex placabilitate acquirere talem erga Deum libertatem, ut credat quis firmissime et confidat ilium sibi daturum quidquid postulaverit. Haec itaque duo si ob oculos habentur, fides ilia theologica et enascens ex ea fiducia summa, facile intelligitur, quomodo Ghristus loquens de fide parva et Paulus loquens de omni fide minime inter se discordent ; Christus spectat fundamentum fidei quod ut adsit ad miraculum patrandum requiritur et sufficit, apostolus autem spectat fructum ilium excellentem ad quern fides pervenire debet, ut revera miraculum a Deo concedatur. Quare non videtur esse necessarium cum Maid, dicere Ghri- * stum more reprehendentis usum esse hyperbole et exaggeration e, quasi dicat : si minimam fidem habueritis, i. e. tantam quantam habere deberetis, non maiorem, diceretis monti huic etc. ; quemadmodum homini alioquin ingenioso, minus tamen quod dicimus intelligent! obiurgantes dicere solemus : si vel minimum haberes ingenium, hoc intelligeres. Neque enim significamus eum ne minimum quidem ingenii habere , sed minus habere quam ut hoc intelligeret oporteret; hoc ergo sensu Christus minimam fidem appellavit . Quam explicandi rationem , Bar. Sylv. non approbant neque ad earn confugere necesse est ut verbis Christi sua constet veritas ; immo ea verba Christi fere vi sua exspoliare videtur. Vim ac virtutem fidei praeclaro encomio prosequitur S. Paulus (Hebr. 11,33 seq.). Quibus autem remediis ad firmam fiduciam illam enitendum sit, Christus porro declarat simul alteram addens causam cur non potuerint eiicere daemonem
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v. 20 hoc autem genus non eiicitur nisi per orationem et ieiunium; oratione enim Deo coniungitur animus ideoque Dei cognitione hausta altiorem concipit confidentiam, praeterea orantibus Deus proniisit exauditionem (7,7-11) et bona est oratio cum ieiunio (Tob. 12,8. Dan. 9,3). leiunio namque . iuvatur oratio; ad elevationeni mentis requiritur ieiunium (S. Thorn.), est quippe sui ipsius afflictio coram Domino fervens quaedam atque instantissima precatio, unde oratio addito ieiunio redditur fortior (Euth.). Ipso vero ieiunio commemorate ostendit Iesus fieri posse ut saepe diiitius fides sit exercenda et operibus poenitentiae adiectis quasi confortanda et multa opera danda obsecrationibus , donee Deus precanti annuat. Merito quoque dicit S. Chrys. hie a Christo ieiunii semina spargi ; nam eo quod ieiunii vim et efficaciam impetrandi apud Deum k victoriam de daemone demonstrat,ieiunium commendat et ad beneficia divina efflagitanda aptum esse docet. Unde iure colligit ex uno hoc exemplo a Christo allato S. Br. \: est igitur hoc magnum et singulare praesidium cunctis iidelibus , ut in magnis tentationibus ad orationem et ieiunia confugiant, siquidem ilia malignorum spirituum genera his vincuntur et eiiciuntur; hoc itaque valde notemus, hoc valde memoriae commendemus, huiusque clausulae semper in omnibus tentationibus memores simus . Explicat S. Chrys. hoc genus i.e. omne genus daemonum, et eodem modo Euth. Thorn. Gn'mm/pleriquetamenidnon de omni possessione diabolica dici existimant, sed de ea quae in antecedentibus est descripta et de simili in qua daemon modo quodarn insolito suam ostendit violentiam. Ita S. Hier. loquitur de daemone nequissimo, S. Leo verba haecChristi ad saevissimos daemones refert (serm. 87,2; M. 54,439) et simili modo Bed. Pasch. Alb. Dion. Cai. lans. Maid. Lap. Bar. Calm. Arn. Schegg, Reischl, Fil. Quae explicatio praeferenda est, utpote verbis Christi magis accommodata. Neque enim post hanc narrationem, qua daemon restitit discipulis et tot suifuroris indicia exhibuit, sine emphasi dicitur hoc genus. Porro attendi oportetid non passim a Christo dici, sed hoc loco singular! ratione efferri debere addi orationem et ieiunium, Neque desunt exempla et in s. litteris et in ecclesiasticis historiis daemones solo imperio esse pulsos (Act. 16,18) et cum discipuli reduces a praedicatione Domino nuntiant etiam daemones "sibi esse subiectos (Luc. 10,17), nulla fit ieiunii instituti mentio nequefitineo qui daemones eiiciebat in nomine Iesu quamvis non esset discipulus (Luc. 9,49). Quare dici neqnit Christum hoc loco deomni daemonum genere loqui et de omni possessione. Indicatur itaque etiam in hac aegritudine et in hoc malo possessions daemoniacae adesse gradus, sicut in reliquis animi et corporis morbis. Quae varia gravitas vel ad maiorem daeiiionum quorundam malitiam vel ad ipsius energumeni habitum ac dispositionem vel ad divinam permissionem referri merito potest. Quaerunt etiam, utrl praecipiatur oratio et ieiunium, energumeno vel exorcistae. Ad utrumque refer ant S. Chrys. Theoph. Eulh. ; atque profecto etiam energumenus spiritualia debet adhibere remedia. Sed cum Christus ad apostolos loquatur qui interrogaverunt cur non potuissent eiicere, verba per se diriguntur ad edocendos apostolos quibus armis utendum git, ut nequissimus quisque spiritus pellatur. d) Iesus praedicit passionem, manifestat suam potentiam 17,21-26. Christus iterum suam praedicit passionem; verum simul se profitetur Filium Dei verum et suam manifestat omniscientiam et potentiam. Sicuti itaque priori praedictioni passionis successit nova gloriae Christi manifestatio , ita alia eius maiestatis exhibitio hanc alteram subsequitu'r. Sic enim discipulos paulatim assuefacere stuclet notioni passionis et eodem tempore scandalum crucis praeclara suae maie- statis ostensione imminuere et auferre fidemque discipulorum erudire et augere. De annuntiatione passionis cf. Marc. 9,30. Luc 9,43. , Quam dura et inexspectata apostolis accident annuntiatio passionis, satis ostenditur 16,22. Saepius itaque Christus memoriam passionis infert, ad instar magistri qui id quod captu difficillimum discipulis videtur iterum iterumque propohit; deinde etiam ne existiment se invitum pati neve nimis terreantur si illud inexspectatum eveniat (Theoph.},
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v. 21 conversantibus autem eis in Galilaea, dum ibi com- . morarentur, dixit illis Iesus : Filius hominis tradendus est in manus homimtm ; ipotest&ti et'arbitrio hominum prodetur; modus loquendi iadicat maximam humilitatem quam subire debeat is qui a Deo Patre gloria est circumdatus et ipse in summa dignitate est constitutus ; praeterea in mantis hominum incidere vel tradi (1 Par. 21,13) rem dicit horrore plenam;
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v. 22 et accident eum et tertia die resurget; et contristati sunt vehementer; in hac tristitia aliquis iam cernitur profectus, neque enim, ut Petrus fecit 16,22, mentionem passionis ut rem plane indignam quae fieri nullo pacto debeat removeri volunt ; .verum earn fore sibi persuadent; at de eventu adeo inexspectato ac lugubri magna afficiuntur tristitia. Sequitur moestitia cognitipnem passionis; nondum enim sacramentum ineundae crucis resurrectionis virtute fuerat revelatum (S. HiL}. Gontristantur autem quia vim dictorum ignorabant, uti Marcus (9,31) et Lucas (9,45) indicant; audierant eum iri occisum; sed quod cito solvenda esset mors, et quod ex ea morte infinita bona orirentur, haec nondum clare sciebant; neque noverant quid tandem esset resurrectio; ideo dolebaiit; etenim magistrum admodum diligebant (S. Chrys.}. Contristantur, ut S. Hier. ait, quia pro dilectione magistri nihil de eo sinistrum et humile patiimtur audire. Mysterium igitur mortis Chrisii et resurrectionis notionem nondum intellexerunt ; quare non perspiciebant quomodo eius passio et occisio cum iis concordarent quae de ipso fide tenebant. Neque Ghristus statim omnia iis explanat. Vult enim eorum fidem exercere. Ceterum praedictio verbis adeo perspicuis concepta est, ut cumrevera passionis tempus advenerit cognoscere debeant eutti praescivisse ac praedixisse mortem ; quia f uturum erat quod discipuli scandalizarentur in morte Domini, ideo voluit eis saepe praenunliare, ut minus scandalizarentur (S. Thorn.}. Annuntiationi passionis alia subiungitur manifestatio maiestatis. Ghristus itaque non solum sciens , sed etiam volens passionem subibit;
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v. 23 et cum venisset Capharnaum accesserunt qui didrachma accipiebanti. e. qui dimidium siclum exigere solebant, quam pecuniam quisque Israelita ab anno vitae vicesimo quotannis in usum templi solvere debebat; erat itaque hoc vectigal vel tributum Deo pendendum ; . accesserunt ad Petrum et dixerunt ei : magister' vesttr non solvit didrachma? cur non Iesum ipsum adierint, plerique explicant ex eo quod huius tributi receptores propter magnitudinem signorum et famain Christi eum reverentes non ausi sint ab eo repetere (S. Hier. Theoph. Euth. Alb. Thorn. Dion. Cai. lans. Fil.}. Adeunt autem Petrum quern noverint Christo esse multum familiarem vel caput et principem aliorum discipulorum (Euth. Alb. Cai.}.. Qua mente quaestionem posuerint, utrum malitiose (S. Hier.}, insidiose (S. Pasch.}, tentandi causa (Alb.}, an sincere ex ratione muneris, ut monerent urbana quadam ratione iam esse tempus tributum pendendi, nequit dici certo. In eiusmodi quaestionibus enim totum diiudicandum est ex sono vocis et gestu et vultu. Cum autem Christus scandalum eorum evitare velit, proJDabile videtur eos non malitiose interrogasse , sed existimasse Iesum teneri ad solvendum , at dubitasse num revera esset soluturus quia novissent eum saepius ea negligere quae praeter legis mandata ab hominibus essent statuta. Quia solum dicunt magister (rabbi) vester, vix est probabile eos putasse propter dignitatem Messiae quam sibi attribueret eum nolle solvere tributum. Neque ex hac interrogalione neque ex prompta Petri affirmatione concludi potest Christum annis superioribus aut non solvisse aut solvisse. tributum. Narratio est plane abrupta et in suo genere singularis. In lege mosaica eiusmodi tributum annuum non praescribitur ; Ex. 30,13 seq. solum praecipitur, ut quando Moyses summam filiorum Israel recenset unusquisque a viginti annis et supra dimidium siclum offerat Domino. Haec itaque pecunia semel in deserto soluta est; lege autem stabili earn quotannis solutam esse nequit ostendi neque id ex 2 Par. 24,6 colligi po'test (cf. hebr.). A Nehemia autem statutum est ut tertia pars sicli per annum daretur ad opus domus Dei, ad panes propositionis , ad sacrificium sempiternum etc. (Neh. 10,33 seq,,). Postmodum siclum dimidium ut solveretur praescriptum est. Ita losephus nioris esse dicit ut a singulis ludaeis didrachmum Deo pendatur (Antiq. 18,9. 1) et post destructionem templi iussi sunt ludaei quotannis binas quisque drachmas pendere pro templo lovis capitolini , quemadmodum in templum hierosolymitanum prius conferebant (ita losephus, bell. iud. 7,6. 6). Earn pecuniam autem quemque solvere debuisse a vigesimo aetatis anno (cf. Ex. 30,13) Philo affirmat (de monarchia 2,3; cf. Schilrerl. c. II p. 259; Ed. II p. 111). Secundum tractatum mischnicum de siclis pecunia colligebatur mense adar ante pascha et erant in provincia mensarii qui pecuniam colligeljant collectamque mitterent in urbem (cf. Surenhusius 1. c. II p. 176. 177). Geterum ex tali praescriptione mischnica nihil certi ad tempus determinandum colligi potest, quia non constat fueritne idem usus Christi . tempore ; insuper ex locis ab urbe remotioribus oblationem illam potuisse adduci in urbem etiana tempore pentecostes et festi tabernaculorum ex eodem tractatu statuitur (1. c. p. 184 et p. 185 idem a Maimonide,edicitur). Siclus autem dimidius continet duas drachmas (i. e. monetae germanicae circa M. 1,25, anglicae 1 s. 3 d. Ed. 1. c., gallicae 1'r. 1,50). Interpretes veteres duce S. Hier. tributum hoc ut Caesari solveretur postulatum esse opinati sunt (Bed. Rab. Pasch. Alb. Thorn. Dion. Fab. lans. Maid. Lap. Bar. Sylv.} vel etiam proHerode esse exactum. Id plerique ex comparatione concludunt qua Ghristus utitur interrogans Petrum : reges terrae a quibus accipiunt tributum? unde inferunt : ergo arege terreno exigitur sblutio tributi. At evidens est nostro loco non agi de tribute civili, sed de sacro ipsi Deo pendendo. Id iam indicatur ipso nummo quern postulant ; est didrachmum, siclus dimidius , nummus sacer quern ludaei revera templo splvebant quotannis. Nihil autem notum est TOC &(pa^. ab unoquoque imperatori romano debuisse pendi (id quod ipse quoque Wieseler qui ex recentioribus unus exstitit eius sententiae patronus, ingenue fatetur; Ghronologische Synopse p. 265 et Beitraege p. 109). Praecipue vero id efficitur ex responsione Ghristi : se utpote eius cui tributum solvi debet Filium esse liberum a tributo , cum nemo regum a filiis exigat tributum , sed ab alienis. Haec argumentatio clara est et obvia. Quod alterins sententiae patroni proferunt , est parum ad rem : Christum tamquam filium regis David esse. liberum, vel eum ut Filium regis regum esse immunem ; si ita esset , debuit Ghristus in comparatione dicere : reges non exigunt iributum ab aliis regibus vel a filiis aliorum regum. Verum statim apparet tali modo nullam consistere argumentationem et totam rem misere contorqueri. Idcirco merito sacrum intelligimt tributum pro templo quod solvendum erat S. Hil. Baronius ad annum 33 n. 30, Lamy, Calm, et recentiores fere omnes. Uti in aliis fere occasionibus , ita hie quoque Petrus promptus est ad respondendum : ait : etiam; sine ulla haesitatione respondet : utique, Dominus solvit. Statimque ingreditur domum, ut Dominum ea de re moneat; at
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v. 24 cum intrasset in domum, praevenit eum Jesus , ostenclens se etiam absentem audivisse et nosse quid factum esset, dicens : quid tibi videtur, Simon, familiariter eum nomine suo compellat, subridens quaerit quid censeat, quo modo loquendi iam subindicatur Petrum nimis praecipitem et inconsiderate egisse. Ex quaestione autem ipsa cummagna sua admiratione discitlesu omnia iam esse perspecta : reges terrae a quibus accipiunt tributum vel censum? idem significare T&O? et jc^vcoc Euth. contendit; at distinguendae sunt voces; TeXvi vectigalia sunt vel portoria quae pro.mercibus solvuntur; vaivco? onera quae pro se quisque et pro agris subire debet, tributa de capite et de terris. Iesus utitur sententia general!, ut Petro in memoriam revocet quern se esse ante paucos dies prof essus sit (16, 16) et ut advertat se plane oblitum esse cum responderet exactoribus tributi, quis esset Iesus;
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v. 25 et ille dixit : ab alienisj dixit illilesus : ergo liberi suntfilii. Applicatio comparationis vel exempli patet : Iesus Films Dei vivi non tenetur tributum solvere pro templo ; loquitur autem Iesus numero plurali : liberi sunt filii, quia hie comparatione inducta exigitur. In applicatione de uno Iesu, vero Filio ac naturali Dei sermonem esse posse , veteres bene declarant ; hoc autem vult significare : immunis a censu sum ; nam si reges terrae a filiis suis nihil accipiunt , sed ab alienis , multo magis me immunem esse oportuit, qui coelestis regis filius sum (S. Chrys. et sim. Theoph. Euth. Hil. Hier. Bed. Rab. Br. Thorn. Cai. Maid. lans. Lamy etc.). Addunt aliqui etiam domesticos et familiares filiorum regum esse immunes; quare praeter Christum eius quoque apostolos censeri debere liberos ab eo tribute (cf. Fab. lans. Maid. Lap. Sylv. Calm.} iclque ex eo quoque confirmant , quia Christus solum scandali vitandi causa etiam pro Petro tributum solvit. Quidquid est de hac conclusione , Christus in exemplo adhibito non loquitur nisi de veris ac naturalibus filiis, et merito adnotat Lap. : quare ex hac Christi ratiocinatione non recte colligunt nonnulli canonistae iure divino clericos esse immunes et liberos ab omni tributo . Sed quia Christus dignitatem suam ut Messias et Filius Dei publice nondum vult proclamare , ideo ne consuetudinem legitime inductam spernere templumque videatur contemnere et ita eis qui se non norint pffensionisit, tributum solvit;
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v. 26 ut autem non scandalizemus eos; coram Petro et ad Petrum loquens etiam ipsum includere videtur et proinde dicere Petrum quoque solvere debere scandali vitandi gratia; ergo Petrum per se non teneri. Haec conclusio non est quiclem omnino certa, quia modus loquendi potest esse communicativus , uti Marc. .4,30 vel pluralis .qui dicitur maiestaticus , uti loan. 3,11; attamen sensu verbi obvio valcle probabile redclitur Christum velle Petrum secum declarare immunem. Iam enim Petrum fore fimdamentum ! asseruit novi templi messiani eique summam. promisit potestatem; quare consequens esse videtur, ut is quern Christus ad tantam suae dignitatis et potestatis participationem evexit, iam non teneatur ternplo antique, umbrae et figurae templi messiani, tributum pendere. Quae argumentatio si consistit, Ghristus bac iam occasione innuit legem veterem pro suis abrogari , at non semper neque ubique expedire, ut statim suo quisque iure utatur. Ceterum, ut notat Alb., modus agendi Ghristi instructio est, ne nimius, fervor defendendae libertatis fiat occasio scandali, praecipue apud infideles. Insuper docet j.os temporis opportumtatem explorare oportere , quibus par sit scandala despicere vel non despicere (S. Chrys.}. Ubi ergo prius ostendit se non esse obnoxium tribute, turn dat; sed ipso modo dandi se qui sit praeclare ostendit, prout 5. Chrys. advertit; vade ad mare et mitte hamum et eum piscem qui primus ascendent tolle et aperto ore eius invenies staterem, qui nummus quattuor drachmas vel siclum ununi aequat; ilium sumens da eis pro me et te; evangelista non refert, sed patet per se Petrum iussa perfecisse. In qua obedientia simul suam in Christum fidem profitetur. Christus autem in hoc se Deum universorum esse et mari imperare ostendit; neque enim parum erat illud praedixisse piscem ilium qui primus capiendus esset vectigal soluturum esse et rete in mare abiectum piscem ilium qui staterem ges'tabat ex eius praecepto adducturum esse , sed esse illud divinae et ineffabilis potesta,tis quod mare dona sic afferret et obsequentiani suam ostenderet (S. Chrys.}. Quaerunt etiam cur Ghristus non ex loculis (cf. loan. 12,6) pecuniam solvat vel cur non a mulieribus quae ei facultatibus suis ministrabant.vel ab aliis nummum voluerit accipere. Respondent aliqui ad prius, quae in loculis erant data esse in usus pauperum; rapinam arbitrabatur quod erat ad usus pauperum in alios usus expendere (S. Thorn.}; id quod nemo facile approbaverit; nam ex loculis ipse pro se et suis necessaria depromere omnino potuit. Quare aliis placet loculos eo tempore fuisse vacnos vel discipulos qui loculos gestabant non adfuisse (Maid.}. Sed cur miraculo pecuniam procurat? variae excogitatae sunt rationes : Christum solvere voluisse ita , ut nee exactores offeiideret nee suum perderet privilegium , dum non ex suo , sed ex invento solveret; voluisse ostendere se nihil in mundo possidere proprium ex quo solveret. Sed sane ratio praecipua est , ut suam declaretmaiestatem fidemque apostoli confirmet etaugeat. Bene scribit^S. flier. : quid primum mirer in hoc loco, nescio, utrum praescientiam an magnitudinem Salvatoris ; praescientiam quod noverit piscem habere in ore staterem et quod primus ipse capiendus esset; magnitudinem atque virtutem, si ad verbum eius statim stater in ore piscis creatus est et quodfuturum erat ipse loquendo fecerit . Staterem in ore piscis esse creatum etiam Dion. Maid. Arn. censent; S. Thorn, in medio r elm quit, utrum piscis habuerifc staterem in ore, ' an ille sit creatus. Alii ministerio angelorum ibi esse staterem repositum malunt , vel piscem staterem invenisse et impeditum esse ne eum deglutiret (cf. Sylv. Calm.}. Nam quod etiam excogitatum est piscem nummum fortaito in aquam proiectum deglutivisse i. e. in ventrem traiecisse, id verbis aperto ore non est congruum. Atque hunc nummum adeo mirabiliter aequisitum Petrus solvere iubetur et pro Domino et pro se. Uti Christus primarium suae Ecclesiae fundamentum Petrura constituit secundarium eumque bonorum suorum administratorem selegit, ita/hac quoque solutione tributi Ghristus Petro manifestat ad quam dignitatem ipsum evehat. Unde S. Chrys, : vidisti honoris excellentiam? ut autem Christi potentiam cum stupore.miratus es, mirare et discipuli iidem, qui in re tarn inexspectata paruit ; res enim erat natura insolita atque stupenda ; ideo in mercedem fidef in solvendo tribute ilium sibi Christus coniunxit . Atque pariter censet S. Hier. ex eo quod pro Petro et Domino idem tributum esset redditum alios apostolos arbitrates esse Petrum omnibus esse praelatum , utpote qui in redditione tributi Domino fuisset comparatus. Eodemque modo Sudrez quoque" colligit, eo quod in hac praerogativa et modo solvendi tributum Christus Petrum sibi specialiter coniunxerit, sine dubio significare Christum voluisse se communicaturum Petro quandam ;participationem sui privilegii ratione cuius etiam ipse non esset debitor tributi nisi propter scandalum vitandum (defensio fidei cath. adv. angl. sectae errores lib. k cap. 5 n. 9).
17:1
Mt. en plus τὸν ἀδελφὸν αὐτοῦ après Jean, non pas « pour expliquer Mc. mais parce que c'est son habitude (1v, 21; x, 2). — παραλαμδάνει est plutôt du style de ME. (ιν, 5. 8; χα, 45 etc.). — ἀναφέρω all Sens propre de faire monter est rare, du moins à cette époque; outre Me. ici, seulement Le. xxiv, 51 (au moyen), Neh. x, 34; Dan. vi, 23 (Théod.) dans la Bible (MeNeile), Il y a donc ici une dépendance, mais qui peut être le fait du traducteur de Ma. (probablement aph. de p9D). — βόνους de Mc. ne serait pas venu aisément à l'espril d'an écrivain moins redondant.
17:2
ML. avec Le. (mais non Me.) signale un changement dans le visage, qui, dans M. brille comme le soleil; cf. Apoc. τ, 16 : καὶ ἣ ὄψις αὐτοῦ ὡς ὃ ἥλιος φαίνει, IV Esdr. vu, 97 éncipiet vultus eorum fulgere sicut sol. La comparaison est done dans le style du temps. Tout naturellement aussi les vêtements sont blancs comme la lumière. La naïveté de la comparaison de Me.: « éclatants, si blanes qu'aucun foulon sur la terre ne peut blanchir de la sorte », a pu paraître trop familière, et l'on pouvait être tenté de la rehausser; mais enfin le style de Mi. tient par lui-même (cf. Hénoch, xrv, 20). La lumière est constamment le symbole de la présence divine. .
17:3
ὠφθὴ (TH) et non ὠφθησαν (SV) — συνλαλουντες μετ᾽ αὐτον (TH) plutôt que μ. ἂ- c. (SV). ο
Klostermann s'étonne que Mt. ait « conservé » le sing. ὥφθη tout en écrivant Μωσῆς χαὶ Ἠλίας au lieu de Ἦλίας σὺν Μωυσεῖ, Mais c'est la tournure la plus normale en grec (Deb. 8 135). D'ailleurs Soden lit ὥφθησαν. Ec. aussi met Moïse avant Élie, probablement selon l’ordre d'importance et selon l'histoire. Mais c'est bien Elie que l'opinion attendait pour saluer le Messie (10).
17:4
Mt. s'est abstenu de dire comme Mc. et Le. que Pierre ne savait pas ce qu'il disait. C’est, assure-t-on, pour l'épargner. Mais il ne l’a guère épargné (xx, 23), et même ici sa présomption paraît encore quand il se met seul en avant : ποιήσω (Mc. et Le. ποιήσωμεν); elle est cependant atténuée dans Mt. seul par εἰ θέλεις, qui met de la clarté, en coupant la phrase (au lieu de καὶ ποιήσωμεν Le. Mc.); aussi Mt. ne blâme-t-il pas cette parole. Dans M., à cause de la coupure, la première partie semble vouloir dire : Nous sommes bien ici.
17:5
Dans Mi. la terreur des apôtres viendra plus loin (v. 6), plus tard même que dans Lc. Mais la coïncidence de Mt. ἔτι αὐτοῦ λαλοῦντος el de Le. ταῦτα δὲ αὐτοῦ λέγοντος, si elle peut être une rencontre non intentionnelle, pourrail aussi suggérer un récit-ancien indépendant de Mc. L'addition de φωτεινή dans Mt. est bien dans son thème de lumière (2). En plus ἐν ᾧ εὐδόκησα, comme au baptême, nr, 17.
17:6
Enfin la terreur surnaturelle seulement quand la voix ἃ retenti. Cela est parfaitement conforme aux antécédents bibliques : Dan. vin, 17; x, 9. 48. Devant cette manifestation divine, les disciples tombent la face contre terre: c'est l'attitude de l’adoration (1 Macch. rv, 40. 55), surtout devant une vision (Dan. VE, 17. 18; x, ὃ. 15; Jud. xvi, 20 etc.). Ἰχαὶ προσῆλθεν ὁ Ἰησοῦς nai ἁψάμενος αὐτῶν χαὶ ἐφοβήθησαν σφόδρα. ἄραντες δὲ τοὺς ὀφθαλμοὺς αὑτῶν εἶπεν ᾿Εγέρθητε καὶ μὴ φοβεῖσθε. ὅ ἐπ 9ζαὶ χαταβαινόντων αὐτῶν ἐχ οὐδένα εἶδον εἰ μὴ αὐτὸν ᾿ΤΙησοῦν μόνον. Mrôsvt εἴπητε τὸ ὅραμα ἕως τοῦ ὄρους ἐνετείλατο αὐτοῖς ὃ Ἰησοῦς λέγων Ἰ0Ἰζαὶ ἐπηρώτησαν αὐτὸν οἱ οὗ ὁ υἱὸς τοῦ ἀνθρώπου ἐκ νεχρῶν ἐγερθῇ. Τί οὖν οἱ γραμματεῖς λέγουσιν ὅτι Ἤλιαν δεῖ ἐλθεῖν μαθηταὶ λέγοντες εἶπεν Πλίας μὲν ἔρχεται χαὶ ἀποχαταστήσει πρῶτον; 1} ὁ δὲ ἀποκριθεὶς ὑμῖν ὅτι Ἤλίας ἤδη ἦλθεν, καὶ οὐκ ἐπέγνωσαν αὐτὸν ἀλλὰ πάντα᾽ 1" λέγω δὲ ὁσα ἠθέλησαν οὕτως χαὶ ὁ υἱὸς τοῦ ἀνθρώπου μέλλει ἐποίησαν ἐν αὐτῷ 18 τότε συνῆχαν οἱ μαθηταὶ ὅτι περὶ ᾿Ιωάνου τοῦ βαπτιπάσχειν ὑπ᾽ αὐτῶν. στοῦ εἶπεν αὐτοῖς.
17:7
Mt seul. Si des apparitions surnaturelles se sont penchées pour relever l'homme accablé par leur éclat (Dan. van, 18; x, 10. 15-18), combien il était plus naturel que Jésus, rendu à son aspect ordinaire, touchât ses disciples pour les faire lever! On dirait d’un trait de Mc. Il n'est pas moins vivant pour être de Mi.
17:8
Eux, encore sous l'impression de la nuée, lèvent les yeux en haut, ce qui s'entend assez par soi-même, et ne voient que Jésus. αὐτόν au lieu de τόν avant Ἰησοῦν est une très bonne lecon de NB, soutenus maintenant par 6 ei 700; elle insiste sur l'identité de Jésus, Jésus lui-même, qui demeure seul, mais qui suffit.
17:9
ἐγερθη (TH) ou ἀναστὴ (SV).
Petits changements par rapport à Mc. : discours direct ; τὸ ὅραμα (cf. Ex. 1, 3, fréquent dans Daniel), expression très naturelle chez un écrivain israélite. Nous avons déjà dit (sur xvi, 21) que Mt. se sert d'iyetpw pour la résurrection. Mc. ajoute que les apôtres ont gardé le silence, — c’est tout ce que Le. a sur ce passage (1x, 36P), — et de plus qu'ils se sont inquiétés entre eux de ce que signifiait τὸ ἐκ νεχρῶν ἀναστῆναι (telle doit bien être la leçon originale, contre Comm. Mc.). Cette recherche n’aboutit à rien : on pouvait l'omeitre de parti pris, ou ne pas penser à en parler.
17:10
Comme Me., avec un τί οὖν, question plus nette que ὅτι dans Mc.
17:11
Au lieu du “présent Fe Mt. emploie le futur. Ce n’est pas qu'il envisage l'action d'Élie comme à venir, mais pour lui laisser son aspect d'action prédite. Jésus reconnait la valeur de la tradition des scribes. Elle est fondée sur l'Écriture (Mal. iv, # ou τι, 23) qui dit expressément d'Élie : ὃς ἀποχαταστήσει χαρδίαν πατρὸς πρὸς υἱὸν x. τ᾿ À. Mais qu'était cette restauration? un appel à la péuitence, dont le but est précisément de rétablir les bons rapports avec Dieu, et de préparer les cœurs pour l'avènement du Messie. Au lieu de mettre ici Pallusion au Fils de l'homme qui rompt dans Mc. l'opposition entre Ἠλίας μέν et ἀλλὰ 1 δ χω; Mi. balance bien les deux termes.
17:12
λέγω δέ... Il est vrai qu'il devait venir, mais en fait il est venu. Seulement il a été méconnu (propre à Mt.), parce qu'on n’a pas compris son rôle. Le Sauveur ne parle pas des scribes, qui n'étaient pas seuls responsables. ΤΙ y avait eu contre ce restaurateur de la morale une conjuration des éléments les plus divers. Π ne dit pas non plus qu'il ait échoué. Quiconque ἃ foi dans l'Écriture doit croire au contraire que le dessein de Dieu ἃ été rempli. Un sort semblable attend le Fils de l'homme. Lui aussi doit souffrir, et d'eux aussi. Ainsi la Transfiguration elle-même, malgré sa gloire, et par les réflexions qu'elle amène, élait encore une annonce de la Passion, comme Le. l'avait dit plus clairement (1x,.31). — Mt. n'a pas dit comme Mc. que le traitement infligé à « Élie » était prophétisé.
17:13
Intelligence des disciples, sur le même rythme que xw, 12. Me. avait 14. αὐτῶν (SV) plutôt que om. (TH). 15. exe (H) ou naoyet (TSV). laissé entrevoir qu'Élie symbolisait le Baptiste, Mt. le dit en propres termes.
17:14
ἐλθόντων, sans indiquer de qui il est question, classique et hellénistique (Deb. 8. 423, 6), lorsqu'il n'y ἃ pas de doute. Mais le génitif absolu demeure en l'air, et le pronom αὐτῷ se rapporte bien à une personne comprise dans ἐλθόντων, ce qui est peu régulier. Loin que ce texte soit une correction (Klost.) c'est plutôt D qui a corrigé en écrivant ἐλθών, l'anacoluthe étant aussi moins dure de cette façon, admise par les classiques (Küh.-Gerth 11, 2, 406 5.). — Un homme 58 présente (schéma de Mt.); la génuflexion n’est pas dans Mc. Elle remplace le prosternement familier à Mt. C'est l'introduction la plus courte à un miracle; cf. Introd. p. ex. 43) La demande ne rappelle pas Mc., mais bien Mt. xv, 21, avec χύριε, ἐλέησον, χακῶς. IL est vrai que la chute dans l'eau et dans le feu se trouve dans Mc., aux explications qui suivent la crise (1x, 22) et attribuée directement au démon. A supposer que ce soit un emprunt à Mc. (qui pourrait être le fait du traducteur grec de Ma.), ce ne serait point une confusion comme prétend Klost. sous prétexte que les lunatiques tombent du toit. Il n'indique pas la preuve de cette croyance chez les anciens, qui au contraire nommaient bien lunatiques Les malades épileptiques : Gallien, 1x, 903 (Kühn) : (ἢ σελήνη) τὰς τῶν ἐπιλήπτων τηρεῖ περιόδους; Lucrex, To. 24 : ἐλέγετο δὲ καὶ χαταπίπτειν! πρὸς τὴν σελήνην αὐξανομένην cf. le ΠΟΠΙ de Σεληνίς (Hésychius) donné ἃ un talisman pour les enfants sujets à ces crises. Saint Césaire (P.G. XXXVIH, 992) s'est demandé πῶς τὸ εὐαγγέλιον σεδηνιαζομένους λέγει τοὺς ἐπιληπτιχούς... ἢ répond que l'évangéliste se sert d’un mot reçu, sans affirmer l'influence de la lune. — Dans Mt. le père ne semble pas se douter que son fils soit possédé, ni muet.
17:15
Aussi a-t-il seulement demandé aux disciples de 16 guérir. Ils avaient bien recu ce pouvoir avant leur mission (x, 4), mais il n'opérait pas toujours; d’ailleurs Jésus indiquera la raison de teur échec pour cette fois.
17:16
Comme Me., mais Mt. et Le. ont en plus διεστραμμένη, ce qui suppose une dépendance, c'est-à-dire pour Le. une source autre que Mc., qui peut très bien avoirété Ma. traduit ou une tradition commune.
17:17
Mt. n'ayant pas encore parlé du démon, l’injonction αὐτῷ s'adresse à l’enfant. Mais le démon comprend qu’elle s'adresse à lui, et. nons connaissons sa présence seulement à sa sortie. Comme Le., Mt. parle de guérison, et avec La même concision. Loin que le pouvoir de Jésus paraisse moins dans Me., la résistance désespérée du démon 16 fait ressortir davantage. — ἀπὸ τῆς ὥρας... Mi. écrit à sa manière (1x, 22; χν, 28, ef. vu, 13), qui n’est jamais celle de Mc. pour ce cas.
17:18
Comme Mc., mais sansla maison, et avec 16 style de Mt. τότε προσελθόντες,., διὰ τί au lieu de ὅτι, comme dans v. 10, τί οὖν au lieu de ὅτι, Cette introduction a d'autant plus l'air de s'appuyer sur Me. que les disciples demandent pourquoi ils n'ont pu expulser le démon, quand on leur avait demandé de guérir l'enfant. Cependant, après [6 fait de l'expulsion, la question pouvait être ainsi posée.
17:19
La réponse est toute différente, et, contrairement aux tendances qu'on prête à Mt., moins flatteuse encore pour les disciples. Pour les épargner, des copistes ont pu changer ἀπιστία θη ὀλιγοπιστία, l'inverse n'est pas moins probable, 22. συστρεφομένων (THV) plutôt que ἀαναστρεφομενῶν (8). çar ὀλιγοπιστία ἃ pu paraître trop atténué, puisque la moindre foi eût suffi. I est très difficile de se prononcer : ὀλιγοπιστία (T H S Heiz. Vogels) x B 8 1 13 22 33 424 346 sah. boh. syrcur. (mais non pes. ni sin.) pourrait bien être une correction d'Origène pour ne pas mettre les disciples trop bas (x, 58), mais les maintenir dans la ligne de νι, 30; vur, 263 ΣΙΝ, 91; XvI, 8. De toute facon ce peu de foi serait inférieur à la quantité représentée par un grain de sénevé (cf. Le. xvu, 6). Au lieu de parler d’un sycomore comme Le., Mt. dit une montagne comme il dira plus tard (xxr, 24), dans un texte parallèle à Mc. x, 23. Mais ici iln’est pas question de la mer, qui n’était pas dans la perspective, mais seulement de déplacer une montagne, peut-être celle de la Transfiguration. Le mot « rien d'impossible » est plus général et plus abstrait que les traits des autres passages parallèles.
17:20
Omis par K B Otrois minusc. sah. boh. syrsin. cur. syr. pal. e ff. Admis par tous les autres, Origène etc.; et l'on peut dire que ce n'est pas tout à fait le texte de Me. 1x, 29, qu'un interpolateur aurait suivi de plus près. En tout cas dans Mt. νηστείᾳ est aussi attesté que προσευχῇ. C'est même probablement d'après Mt. que νηστείᾳ à pénétré dans le gros des mss.- de Mc. Quoi qu'il en soit des autorités mss., il faut observer le critérium de Jérôme qui exclut les passages parallèles, surtout dans un cas comme celui-ci. Gar la première solution de Mt. (20) sans être contraire à celle de Me., ἃ cependant sa physionomie propre, οἱ elle répond directement et suffisamment à la question posée. 29-93, NOUVELLE ANNONCE DE LA PASSION (Me. 1x, 30-32; Le. 1x, 43-45). En Galilée, comme dans Me., mais sans l'incognito et l'instruction des disciples. Les paroles de Jésus sont en somme les mêmes. L'inintelligence des Apôtres el leur réserve (aussi Le.) sont remplacées par de la tristesse. os
17:21
ἀναστρεφομένων signifierait probablement : « eux retournés, ramenés mais συστρεφομένων avec N B 1, plusieurs latt. et vg. conversantibus doit être préféré comme plus difficile. Le sens paraît être « eux ramassés auprès de lui » formant un groupe fermé. Mt. nous apprend ici, ce qui est très naturel, que les disciples n'étaient pas toujours groupés autour de Jésus. On se retrouvait à certains jours.
17:22
Comme Mec. en om. καὶ ἀποχτανθείς qui est superflu; le troisième jour, au lieu de après trois jours (Mc.) ἐγερθήσεται (cf. xvr, 21) et non ἀναστήσεται (Mc.); ἐλυπήθησαν σφόδρα, comme ΧΥΠΙ, 31. Sans comprendre tout à fait, les disciples en savaient assez pour s’attrister; Mt. est plus naturel, Me. plus systématique.
17:23
L'Exode racontait (xxx, 13) {a levée d'un demi-sicle en faveur du sancluaire sur tous les Israélites âgés de vingt ans. Au temps de Néhémie, en lablant probablement sur ce précédent, on établit une taxe annuelle, mais réduite à un tiers de sicle, pour les besoins du temple (Esdr. B xx, 32). Elle demeura annuelle, mais fut élevée à un demi-sicle à une époque indéterminée on voyait là sans doute une application de la loi de l'Exode, devenue annuelle. Le sicle valant quatre drachmes attiques, l'impôt était d'un didrachme (Jos. Ant, II, vu, 2). Les Romains qui excellaient à maintenir les impôts, sauf à en changer l’objet, ordonnèrent après la conquête que le didrachme envoyé à Jérusalem par tous les Juifs du monde serait désormais perçu au profit du Capitole (Jos. Bell. VII, νι, 6). Mais Mt. parle évidemment de l’état des choses au temps de Jésus, et ne paraît pas en soupconner un autre. C’est une erreur de Jérôme d’avoir vu là une allusion au fisc romain. Les Juifs du monde entier envoyaient librement la contribution sacrée à Jérusalem (Jos. Ant. XIV, vu, 2 etc.); ils avaient donc des collecteurs partout, à plus forte raison en Galilée. D'après Cheqgalim ni, 1, la perception se faisait avant Pâque, avant la Pentecôte, avant les Tabernacles. D'autres opinaient autrement. On ne peut donc rien conclure pour la chronologie de la vie de Jésus. Ces collecteurs s’approchent (προσῆλθον, style de Mt.) de Pierre qui était sorti seul, et trouvent l'occasion bonne pour lui poser leur question. Jésus n'est pas seulement un maître; il dirige tout un groupe (δ μῶν), il a sa doctrine; mais s’il est bon Juif, il doit payer l'impôt; cf. Jos. Ant. XVIII, 1x, 4 : τό τε δίδραχμον, ὃ τῷ θεῷ καταθάλλειν ἑκάστοις πάτριον. — δίδραχμα, au pluriel : les percepteurs sont habitués à dire : « payez vos didrachmes
17:24
Pierre répond sans hésiter, sûrement parce que Jésus a toujours payé et que le retard ne doit être attribué qu’à l'absence. Pourtant la question de droit n'était pas si claire. Avant même qu’il eùt ouvert la bouche en rentrant dans la maison dont Μί. ἃ déjà parlé plus d'une fois à Capharnaüm (1x, 10. 28; χιπ, 1. 36), Jésus, éclairé par une lumière surnaturelle, lui propôse une pétite parabole. — τί... δοκεῖ, propre à Mt., xvim, 42; χχι, 28; xx, 42; xxvi, 66. — Σίμων, parce qu’on est dans le milieu social de Simon, et pourune question de la vie courante. Jésus n'interpelle jamais l’apôtre sous {son nom grec de Petros, ni sous celui de Képhas. La parabole ne fait aucune allusion à une circonstance spéciale, comme serait 16 pouvoir actuel des Romains, ni même au caractère sacré de l'impôt. Le mot d' « étrangers » n’a donc rien d'hostile aux Juifs. On est dans le domaine des opinions populaires sur les souverainetés orientales. Les impôts ne sont pas, comme 115 devraient l'être aujourd'hui, strictement consacrés aux dépenses d'intérêt public; ils sont comme le revenu de la famille royale. L'exemption d'impôts va de soi quand il s'agit des fils du roi, et même des grands. On sait dans quelle mesure ces principes ont dominé encore dans l’ancien régime. — τέλη sont les impôts indirects; xfvsos (census), en grec φόρος, les impôts directs et surtout la capitalion (cf. Rom. χπι, 7); mais ces mots sont pris ici pour désigner vaguement toutes les sortes d'impôt.
17:25
La réponse de Pierre ne désigne pas les Juifs comme étrangers : c'est une simple solution de la comparaison proposée. Les enfants sont donc libres. L'application se fait aussitôt à celui que Pierre lui-même a déclaré Fils de Dieu. Jésus conclut cependant par le pluriel, faisant participer à son privilège ceux qui croient en lui, et qui lui sont des frères (sn, 50). — εἰπόντος sans substantif, comme au v. 44.
17:26
Moins éclairé que Pierre, le public ne comprendrait pas. Dans l’acte d'un privilège exercé par le Fils, il verrait la révolte d’un Israélite contre son Dieu. U ne faut point le scandaliser.fCe qui suit est un miracle, raconté comme tel, miracle à tout le moins de sciencejqui fait connaître à Jésus qu'un poisson ἃ avalé une pièce de monnaie, et qu'il se laissera prendre. La glose rationaliste imaginait que Pierre trouveraitébien quatre drachmes du poisson en le vendant. L'école comparative préfère citer l'anneau de Polycrate (Hérod. τι, 42), récit dont le sens est tout différent, ou d’autres traits de folk-lore qui n'ont rien de commun que le fait admis par tous de la gloutonnerie des poissons et de ses résultats singuliers. Le statère équivalait à un sicle, donc à deux didrachmes. Jésus paie pour lui-même et pour Pierre seulement. C’est incontestablement un indice de sa situation privilégiée. Il sera le chef, il est déjà dans la sphère particulière du Maître. — Wellh. ἃ vu dans ce v. deux traces d'aramaïsmes ἀναδάντα, au lieu d’un verbe passif, « tiré hors de l’eau », et ἀντὶ ἐμοῦ (au lieu de ἐμαυτοῦ) καὶ σοῦ. D'après M. Dausch, « ce passage évangélique n'était significatif et intelligible que pour la chrétienté juive avant l'an 70, et c'est pour cela que Mt. l’a recueilli, mais non Mc. ni Le. » Il est assurément légitime d'insister sur la couleur spéciale de ce morceau d’après un temps donné, mais ce ne doit pas être pour en réduire la portée. Gn peut y voir à la fois le droit de ceux qui sont voués exclusivement au travail pour le règne de Dieu, et le soin qu'ils doivent avoir de ne pas choquer les autres par l'exercice trop exigeant de leurs prérogatives. La doctrine de saint Paul sur limpôt est en parfaite harmonie avec ces principes. Les choses temporelles sont, en pratique, réglées par l'usage des sociétés où vivent les chrétiens. En fait la contribution du didrachme n'eut plus de sens pour les chrétiens, même Juifs, après la destruction du Temple, mais le principe d'adaptation gardait sà valeur. L'épisode avait aussi pour avantage de mettre en relief la situation spéciale de Pierre, et c'est probablement pour cela que Me. l’a passé sous silence comme d'autres qui étaient dans le même cas. Quant à Le., s’il l’a connu, il a peut-être été détourné en effet par le caractère dinétifilion juive qu'il eût dû expliquer à ses lecteurs. Plusieurs modernes, même croyants, expriment leur étonnement d'un miracle destiné à pourvoir aux besoins du Maître et de son fidèle serviteur. Habituellement Jésus n’agissait pas ainsi. Mais cette fois il est question d'argent. Ni Jésus, ni Pierre n'en possèdent. Avant de juger inutile cette leçon, il faudrait avoir mesuré combien d’actes de renoncement et de pauvreté volontaire ce dénüment a inspirés. Et combien de fois Dieu a secouru, d’une façon qu'on peut assez souvent dire miraculeuse, ses serviteurs dans le besoin! CHAPITRE XVIII Le chapitre xvrrre se compose d’un discours, relativement bref, mais dont le thème est parfaitement déterminé. C’est comme une esquisse des principes qui doivent régir les rapports des disciples entre eux. Le point de départ est une question des disciples sur celui qui, dès à présent, et en vue de l'avenir, doit être regardé comme le plus grand. Le plus grand est celui qui s’humilie comme un enfant. Mais par là Jésus ne détruit pas le principe d'une hiérarchie. Il y aura parini ses disciples des forts qui devront accueillir Les petits, se garder de les scandaliser, mais plutôt aller à la recherche de ceux qui s'égarent, corriger ceux qui ont péché, si bien que la notion d'une communauté, d’une église, se présente, église dans laquelle les disciples qui écoutent Jésus auront le pouvoir de lier et de délier. Et ce mot d'Église amène la promesse que le Sauveur sera parmi ceux qui prieront en son nom. Zélés pour la perfection des autres, et par là même ennemis du péché, les disciples auront une indulgence sans borne envers ceux qui les auraient offensés, sous peine de se voir refuser le pardon, comme le prouve la parabole du débiteur pardonné, devenu un créancier impitoyable. Dans ce chapitre de 35 versets, les 9 premiers seulement ont des parallèles dans Mc. Klost. et McNeile (après d'autres) estiment que Mt. ἃ composé d'après le conglomérat de Mc. 1x, 33-50 qu'il aurait regardé comme un tout. Et cependant il n’a rien nulle part de 38-40, 49 et 50t; 37b et 41 ont leur parallèle dans Mt. x, 40 et 42, les deux premières péricopes sur la préséance et sur les égards dus aux petits sont traités d’une manière fort différente. Le seul point où il faille admettre une dépendance, c'est Mc. 1x, 43-48 et Mt. 8-9. Mais précisément le contenu de ces deux versets se trouve déjà presque entièrement dans Mt. v, 29-30. 1] est donc vraisemblable que c’est le traducteur de Ma. qui a repris Mi. v, 29.30 dans le style et à la place de Mc. (d'autant que ce passage ne rentre pas aisément dans le beau groupement de Mi. où tout est relatif aux rapports avec le prochain, donc social, et, pour dire le mot, déjà ecclésiastique). Si cette addition est reconnue comme telle, elle prouve le caractère original du reste de la composition de Ma. D'ailleurs son accord avec Le. xvrr, 4-2; xv, 1-7; xvu, 3-4 prouve bien l'existence d’un discours qui ne dépendait pas de Mc. — Si la plus grande partie existait sans Me., pourquoi le début, si différent de Me., si cohérent avec le reste, lui aurait-il été emprunté? La plupart des critiques indépendants ont jugé ce discours trop ecclésiastique pour être authentique dans toutes ses parties. C'est un fait cependant que les disciples avaient gardé de Jésus ce souvenir qu'il n'avait pas seulement proposé des paraboles à la foule, mais qu'il les avait formés pour continuer après lui son œuvre. On noterait plus justement que l'enseignement du Maître, si lumineux qu'il fût, énergique, et touchant, et grave, imposé avec une autorité suprême, n'avait pas cependant la précision d’un code; son dessein était que l'Église arrêtât ensuite les lignes, avec l'assistance de l'Esprit-Saint. Mais l'institution vient de lui. C'est ainsi que les auditeurs apparaissent nettement comme des chefs au v. 18, et c’est bien à des chefs qu'est remis le soin de chercher les égarés. L'Église admet que la correction fraternelle est recom-_ mandée et imposée à tous les chrétiens; mais avec combien de tempéraments, qui en font surtout l'office de ceux qui ont charge d'âme! De même le soin des petits appartient à d’autres qui sont donc plus avancés, moins exposés à recevoir le scandale. Comme tout le discours s'adresse aux disciples, et règle leurs devoirs entre eux, on pourrait se demander si les règles du pardon sont applicables à ceux du dehors. Cela n'est pas enseigné ici en termes explicites. Mais la parabole du créancier impitoyable avec son horizon de serviteurs qui ont à rendre des comptes au même maître semble bien s'entendre de tous les hommes. Mt. qui écrivait pour des juifs convertis n'avait pas autant que Luc (x, 25 ss.) à mettre ce point en lumière. C'est surtout ici qu'il y ἃ lieu de s'en rapporter pour l'application des détails à l'Église, et à ceux qui ont reçu le pouvoir de lier et de délier.
17:1
… Both the Hebrew ἀδ. and the Greek ἀδελφός, as appears from the many sacred and profane texts, can indicate: a) a brother in the true and proper sense (Gen. 4, 8; Mt. 4, 21; 17, 1, etc.); b) a blood relative of any degree (Gen. 13, 18; 28, 2; I Par. 23, 21); c) a neighbor (Deut. 15, 3; Ios. 22, 2; Iudc. 1, 3; Ier. 7, 15; Rom. 9, 3; Iac. 1, 9; Plato, Men., 8, …
Primacy of Saint Peter and of the Roman Pontiff
… He is one of the three chosen to witness the healing of Jairus's daughter (Mk. 5:37), the Transfiguration (Mt. 17:1-8; Mk. 9:1-8; Lk. 9:28-36) and the agony of Jesus (Mt. 26:37; Mk. 4:33); he is one of the two sent to prepare the Passover (Lk. 22:8), indeed he is always named first among them. …
See also the account of the Transfiguration (Mt. 17:1-13 = Mk. 9:1-12 = Lk. 9:28-36). Also worthy of note are certain uniformities in rare constructions, such as ἀπεκρίμενο instead of the more common ἀπεκρίθη (Mt. 27:12 = Mk. 14:61 = Lk. …
Transfiguration (Gr. Metamórphōsis)
… Lk. 9:28-36 limits its account here; whereas Mt. 17:1-13, with Mk. 9:1-12, adds the question, raised by the disciples, about the second coming of Elijah. …
17:3
… Jesus (Mt. 28, 2-5); an angel appears to the centurion Cornelius (Acts 10, 3), etc. Others are brought about by the dead, whether risen or not: to Judas Maccabeus appeared Onias and Jeremiah (II Macc. 15, 11-16); to the apostles on Tabor appeared Moses (Mt. 17, 3); after the resurrection of Jesus, many of the dead came out of their tombs and appeared to many persons in Jerusalem (Mt. 27, 53); the risen Jesus appeared to Mary Magdalene (Mk. …
2. The forms and content of passive revelation. — Historically it is established that God chose different ways of communicating truths, such as the word addressed to Moses from the burning bush (Ex. 3:1 ff.), or those heard by the disciples at the Transfiguration (Mt. 17:3), or by means of visions, such as that of Peter (Acts 10:19-23), or simply through the communication of ideas that the recipient is conscious of receiving directly from God (thus most …
17:4
Primacy of Saint Peter and of the Roman Pontiff
Peter himself was conscious of his position, since it is generally he who speaks on behalf of all (Mt. 14:28; 15:15; 16:16-22; 17:4; 18:21; 19:27; 26:33; Mk. 8:29; 10:28; 11:21; 14:29; Lk. 8:45; 9:20; 9:33; 12:41; 18:28; 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority …
17:5
… Trinité, Paris 1919, pp. 3-38-39]) and by the context, when we consider them in the light of the identical expressions recurring in other episodes of Jesus' life (for example, in the virginal conception of the Word [Lk. 1:34-37], in the transfiguration [Mt. 17:5], in the finding of Jesus in the temple [Lk. 2:49], and in what the Messiah preached about himself and his relations with the Father, ever more openly as he drew near to the Passion …
… J. Buxtorf, G. Dalman, B. W. Bacon, P. Billerbeck link (without foundation) to the b. q. the "voice from heaven" to Jesus of Mt. 3:17 (Mk. 1:11; Lk. 3:22) and Mt. 17:5 (Mk. 9:7; Lk. 9:35) and Jn. 12:28, the "voice" to Paul and to Peter (Acts 9:4 [22:7]; 26:14]; 10:13, 15), and Apoc. 10:4-8; 18:4.
… In Sacred Scripture this truth is taught explicitly: "Ipsum audite" (Mt. 17:5; Mk. 9:6; Lk. 9:35; II Pt. 1:17), "Veni, sequere me" (Mt. 8:22; 9:9; 19:21; Mk. 2:14; 9:6; 10:21). St. Paul too invites the faithful to imitate him, as he has imitated Christ …
… For he is qualified as the Son of God properly so called (Rom. 8:32), only-begotten (Mt. 3:17; 17:5), unique (Io. 1:14, 18; 3:16), firstborn (Col. 1:15), true (I Io. 5:20); appellations that absolutely exclude any sonship other than the natural one.
… Under what influence, if not that of the incomparable Master, in whom they ended by recognizing the beloved Son of the Father (Mt. 3:17; Mk. 1:11; Lk. 3:22; Mt. 17:5; Mk. 9:6; Lk. 9:35), his equal (Mt. 11:27), the Judge of the last day (Mt. 16:27; Mk. 8:38; Lk. 9:26; Mt. 11:21; Mk. 10:37), the teacher who imposed on them the strictest fidelity …
17:10
… This is precisely the mission carried out by John the Baptist (Lk. 1:17), who is the foretold precursor (Mt. 11:10; 17:10-13), who incarnated "the strong character" of E.; E. was only his type. Ecch. 48:1-12 in its eulogy synthesizes the biblical data compiled thus far. It is clear therefore that the expectation …
The messianic expectation also emerges from various attitudes taken toward J. by the disciples of the Baptist, by the people, and by the leaders of Judaism (cf. Mt. 11:2-3; 12:23; 17:10; Mk. 11:7-10; 14:61; Jn. 4:25; 6:14, etc.). …
… 98 a; cf. Mt. 22, 41-46); he will appear suddenly (cf. Jn. 7, 27), discovered and consecrated by Elijah, who, among other things, with the trumpet of the M. will gather the Israelites scattered throughout the world (Sanhedrin, 10, 3; etc.; cf. Mt. 17, 10). The advent of the M., held to be imminent and ardently awaited, will be preceded by a period of grave tribulations (from Dan. 12, 1 ff.; cf. Enoch 80, 7 f.; 100; Apoc. …
17:11
Matthew, Apostle, Evangelist, Saint
… On Calvary he is crucified as King of the Jews, while the prophecies of Ps. 21 are fulfilled (Mt. 17:11-20). The death of the Redeemer is accompanied by prodigies that attest to his divinity (27:51-56). γ) The risen Jesus appears to the pious women. …
17:12
… J. marks the end of the law and the prophets and gives the start to the new evangelical era (Mt. 11:7-9, 11; Lk. 7:24-28; Mt. 9:13 ff.; 17:12; Mk. 9:12 ff.; Jn. 5:35). He precedes the Messiah to bear witness to him and, by preaching and baptizing the crowds of Israel, disposes them to the conversion of the soul and to …
M. is cited in Lk. 1:17; Mt. 11:10, 14; 17:12; Rom. 9:13.
17:14
… He confers the power to drive them out on his apostles, who at times avail themselves of it with the greatest ease (Mk. 6:13; Lk. 10:17), while at other times they fail to make the more malignant d. obey them, for these are not driven out except by fasting and prayer (Mt. 17:14-20; Mk. 9:15-28; Lk. 9:38-40).
As regards local diabolical infestation, the Synoptic Gospels describe, for example, the episode of the swine possessed by the devil (Mt. 17:14-17; Mk. 5:2-13; Lk. 8:27-33). Moreover, we find many cases in the lives of certain saints (St. John of the Cross, St. Teresa of Avila, St. John Bosco, the Curé d'Ars, etc.).
… Diabolical possession sometimes causes muteness (Matthew 9:32; 12; 22), blindness (Matthew 12:22), epilepsy (Matthew 17:14-20), madness (Matthew 5:1-5). Not all illnesses, however, are attributed to diabolical possessions; on the contrary, they are sometimes expressly distinguished (Luke 6:17-18; 7:21; 8:2; 13:22 etc.).
Jesus walking on the waves (Mk. 6, 48-51). Others were performed to free the possessed, very numerous in those times (Mt. 8, 16; 8, 28-34; 17, 14-18, etc.). …
17:15
… It is read often (not in a compound sense) in the Bible (especially in Psalms 6:3; 30:10; 40:5, 11; 55:2; 85:3; 118:29; 122:3; Isa. 33:2; Bar. 3:2; Matt. 15:22; 17:15; 20:30-31). It occurs in the liturgy no earlier than the end of the 4th century in Antioch (St. John Chrysostom, in Mt. hom., 71, 4; PG 58, 666; hom. 6, 1 in I Tim.; PG 62, 530; Constit. …
Lunatic (Σεληνιαζόμενος, from Σελήνη "Moon")
… The event is narrated by the three Synoptics (Mt. 17:15, among the symptoms of the illness, writes: σεληνιάζεται "lunaticus est"; Mk. 9:14-29 gives more details; Lk. 9:37-43 follows a middle course). …
17:20
… his Apostles (ibid. 4, 18-22); on Peter's boat he crossed it several times from one shore to the other, calming a furious storm (ibid. 8, 23-27). There took place the miraculous catch of fish (Lk. 5, 1-11), the coin found by Peter to pay the tribute (Mt. 17, 20), the appearances of Jesus upon the waters (ibid. 14, 31), and finally, after the Resurrection, the confirmation of the primacy to St. Peter (Jn. 21). The small towns and the surrounding …
17:22
The crisis perhaps began in the synagogue of Capernaum, where Jesus' answer to Peter lets it be understood that J. did not share the faith of the chief of the Apostles (John 6:70 f.). More than Peter, J. must have been scandalized by the repeated predictions of Jesus' Passion (Matt. 16:21-23; 17:22 f.; 20:18 f.). Then avarice grew in him, which made him a "thief" (John 12:6), and Jesus' reproach at the supper of Bethany must have stung him (John 12:7 f.), where he learned, from …
Triduum, Octave (Octiduum), Novena
… passage of the Gospel is that in which Jesus, speaking of the destruction of the Temple which he will rebuild within three days, alludes to his resurrection three days after the burial (Io. 2, 19-20; Mt. 26, 61; 27, 40; Mc. 14, 40; Mt. 27, 63; 17, 22; Mc. 8, 31; 9, 30). Also Saul, the future Paul, after the blinding scene, remained in Damascus for three days fasting and wholly shaken.
17:23
… From the 15th to the 25th of Adar the half-shekel (or didrachma) per head was collected for the Temple (Milānah, Šēgalim, I, 1-III, 1); this is of interest for the chronology of the public life of Jesus (cf. Mt. 17:23-26).
… This tax was also paid by Jesus, who procured the coin in a miraculous way (Mt. 17:23-26).
Primacy of Saint Peter and of the Roman Pontiff
… Jesus chose his house to dwell in (Mk. 1:29 and parall.), his boat to preach from (Lk. 5:1), to him he granted to walk on the waters (Mt. 16:29), paid the tribute for him (Mt. 17:23-29), made him a sharer in the most intimate revelations (Mt. 17:1 ff.; 26:37 and parall.), assured him of a particular prayer "that once converted he might strengthen his brethren in …
17:26
… To avoid it, Jesus miraculously causes Peter to find the coin with which to pay the tribute (Matt. 17:26) and St. Paul, although he has demonstrated that there is nothing evil in itself in the use of foods impure according to the Mosaic law, forbids it to the Christian whenever this can …
17:27
… by the Protestants (Lutherans and Calvinists) on account of the theory of justification by faith alone, which equally saves all, is a dogma of faith defined by the Council of Florence (Denz-U, 693; cf. ibid., 842), and clearly affirmed by Scripture (Mt. 17, 27; I Cor. 3, 8; II Tim. 4, 8; cf. Jn. 14, 2; I Cor. 15, 41) and by the Fathers, especially on the occasion of the exegesis of the parable of the laborers, who receive the same reward …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.