Those who interpret what Christ promised at the end of the preceding chapter—namely, the vision of Himself in His kingdom—as referring to the vision of Christ in His glorious form, say that at the beginning of this chapter Christ shows that He fulfilled that promise.
Mt 17:1 “And after six days,” that is, after the promise and discourse made in the previous chapter, Jesus took Peter and James and John his brother, as being more familiar and dear—just as Mark says, those who were present at the raising of the girl, and who on the night of the Passion were taken by Christ and led apart.
Some seem to think that the James who was present at the Transfiguration was James, the first bishop of Jerusalem, namely James the Less, son of Alphaeus. But since it is clearly asserted here that he was James the brother of John, it must simply be said that he was James the Greater, son of Zebedee, who was killed by Herod (as in Matthew 26:37 and Acts 12:2).
Whenever Catholic doctors assert something whose contrary is manifestly found in canonical Scripture, it is certain that they say this without recollecting or attending to how Sacred Scripture contains the matter; and if they had attended to it, they would by no means have affirmed it thus. Therefore, in such cases, there is no need to deliberate what answer should be given.
It is asked how Matthew says “after six days Jesus took…” whereas Luke 9:28 says “about eight days after.” The answer is that Luke includes the day of the promise and the day of its fulfillment, while Matthew and Mark count only the intervening days.
He took three so that in the mouth of three witnesses the testimony of this Transfiguration might stand, and to signify the mystery of the Holy Trinity, and because of the perfection of the number three—for, according to the Philosopher, we set all things in threes.
“And He led them up a high mountain,” namely Mount Tabor, apart from the other disciples, “and He was transfigured,” that is, changed into a more splendid form or more glorious appearance and quality before them—that is, in their sight—to show them the glory which He would have after the Resurrection and which He will give to His elect in the future resurrection.
In this Transfiguration neither the substance of His humanity nor the quantity of His body was changed, but a more noble quality, namely a wondrous brightness, was superadded to the body.
Mt 17:1 cont. Mt 17:2 “And His face shone like the sun.” If that brightness was as great as it will be after the Resurrection, there is no doubt that His face was incomparably brighter than the sun—especially since it is written of the others that “they will shine like the sun in the kingdom of their Father.”
According to the common teaching of the doctors, in the future resurrection the gifts (dotes) of glorified bodies will arise from the overflow of the beatitude of the soul into the body—understood as a meritorious cause, not as effectively produced by the soul.
But the soul of Christ, in the first instant of its creation and union with the Word, was truly and fully blessed. Therefore, unless by divine dispensation the overflow of the soul’s beatitude into His most sacred body had been restrained and delayed, all four gifts of a glorified body would have been present in Christ’s body from the first instant of its formation. Yet this was providentially delayed—though at times it was permitted, namely in the Transfiguration.
According to Hugh, Christ before the Passion successively assumed the four gifts of the body: subtlety in His birth, coming forth from the closed womb of the most sweet Virgin; agility in walking upon the waters; clarity in the Transfiguration; impassibility in the consecration or giving of His body at the Supper.
Others, however, commonly hold the contrary—especially regarding impassibility at the Supper—for He gave the Apostles such a body as He then had. And since it belongs to a gift that it be possessed as a fixed and permanent quality, not transient, therefore this clarity, although in essence of the same kind as the clarity that is a gift, did not there have the character of a gift because it was not permanent.
“His garments became white as snow.” There is doubt about the manner of this whitening. Augustine seems to assert that the brightness or whiteness appearing in the garments was not subjectively in them, but that they appeared white from the illumination of the air, just as that part of the sky nearer the sun appears bright.
Nevertheless, it is quite probable that, to manifest the glorification of the bodies of the elect, Christ’s garments were truly changed and glorified—something more consonant with Scripture. For it is written in Mark: “His garments became shining, exceedingly white as snow, such as no fuller on earth could make white.” And Luke says: “His clothing became dazzling white.” Jerome also holds this if his words are carefully weighed, for he says that in the Transfiguration He was not endowed with the gift—proving this because the substance of the garments was not changed, though they were made shining. This argument would be nothing unless the garments were truly glorified.
It should also be known that although Luke says the appearance of Christ’s face was altered, this is not to be understood as though only the face was glorified, but the whole flesh—as will be in the future resurrection.
Mt 17:3 And behold a very notable thing: there appeared to them—that is, to Peter, James, and John—Moses and Elijah. These were present with Christ above others.
First, that through Moses, truly dead, and Elijah, not yet dead, Christ might be shown as judge and Lord of the living and the dead.
Second, because of their special conformity with Christ: as Moses was the giver of the old law, so Christ is of the new; and Elijah will precede His coming.
Third, to signify Christ’s perfection: through Moses, most meek, and Elijah, most zealous, it is shown that Christ was at once most gentle and most just, zealous for the Father’s honor, reproving transgressors, and offering His life for the salvation of men.
Fourth, because of the excellence of their dignity, miracles, and holiness.
Fifth, to show that Christ is not a destroyer of the Law but its fulfiller, and the confirmer of the Prophets—contrary to what the Jews accused Him of.
Moreover, Moses and Elijah were truly and personally present, not merely in likeness nor as angels in their form, as some say. Concerning Moses, some say he rose for a time appearing in his own body—apparently Jerome’s opinion—while others say he appeared in an assumed body, as angels do. Concerning Elijah, it is certain that by divine power, perhaps by angelic ministry, he was brought from the earthly paradise where he lives in body and soul. Both appeared in great glory.
Luke 9:31 says they appeared with Him “in majesty,” speaking with Him. Luke expresses the subject of their conversation: they spoke of His “departure” which He would accomplish at Jerusalem—that is, His Passion—giving thanks, praying for the world, grieving over the perversity of the Jews, and marveling.
The Passion is called a “departure” because of His exceeding suffering, and because out of excessive love He deigned to suffer for us, or because of the Jews’ excessive impiety.
Mt 17:4 Peter, responding—who heard of Christ’s Passion as some say—said to Jesus: “Lord, it is good,” that is, pleasant and fitting, “for us to be here”—namely you, Moses, Elijah, and we your disciples—on the mountain, to see you in such glory and these excellent men in such splendor.
“If you will,” Peter speaks reverently, submitting his will to his Lord, as one should in lawful things. Thus Christ prayed in the Passion, “Father, if you will…”
“Let us make three tents,” that is, dwellings in which we may remain. Perhaps he meant booths like those of the Old Testament made of branches. “One for you, one for Moses, and one for Elijah.” He did not say six, perhaps thinking he and his companions could stay within those three.
According to Luke and Mark, Peter said this not knowing what he said, speaking out of excessive love and devotion, almost in ecstasy. Mark says the cause was great fear, which hinders reason and speech—as Job says: “Let not His terror frighten me, for then I could speak.”
Yet moderate sorrow aids contemplation by removing levity and distraction, as Isaiah says: “In distress they sought you.”
According to Jerome, Peter erred: first, in wishing to rest in the contemplation of Christ’s humanity rather than the divinity; second, in seeking a dwelling on earth rather than in heaven, since “we have here no lasting city”; third, in seeming to forget the other disciples. Yet if he wished to remain only for a time, he did not entirely err.
While Peter was still speaking, behold a bright cloud overshadowed them—not formed from dense vapors but like that which received Jesus at the Ascension. It overshadowed them—that is, Peter, James, and John—so that their eyes would not be overwhelmed by Christ’s brightness.
Mt 17:5 And behold a voice of the Father from the cloud: “This is My beloved Son, in whom I am well pleased; listen to Him.” He is the infallible truth, uncreated wisdom, perfect teacher who says, “He who hears My word has eternal life.” Moses foretold: “A prophet like me shall the Lord raise up—you shall hear Him.”
As at the Baptism, so here the Trinity is manifested: the Father in the voice, the Son in humanity, the Holy Spirit—there as a dove, here as a cloud, signifying grace that refreshes and protects.
Mt 17:6-7 The disciples, hearing the voice, fell on their faces and were greatly afraid—as is natural when hearing divine majesty. But Jesus came, touched them, and said: “Rise, and do not fear,” encouraging them to rejoice in the confirmation of their faith.
Mt 17:8 Lifting their eyes, they saw no one but Jesus alone—for Moses and Elijah had departed lest the voice be thought to refer to them.
Mt 17:9 As they descended the mountain, Jesus commanded them: “Tell the vision to no one until the Son of Man rises from the dead”—to teach us to conceal our excellence, lest the matter be thought incredible, and so that they would not be scandalized at the Passion.
CONTINUE
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