Translated using ChatGPT.
“And after six days Jesus took…” (cf. Matthew 17:1).
What Christ promised at the end of the preceding chapter concerning the vision of Himself in His kingdom is explained here as referring to the vision of Christ in a glorious form. The interpreters say that at the beginning of this chapter Christ shows that He fulfilled that promise.
Therefore, after six days from the promise and discourse made in the previous chapter, Jesus took Peter and James and John his brother — as those more familiar and dear, who had been present at the raising of the girl (cf. Mark 5:37; Luke 8:51) and who in the night of the Passion were taken by Christ and led apart (cf. Matthew 26:37).
Some seem to think that the James who was present at the Transfiguration was James the first bishop of Jerusalem, that is, James the Less son of Alphaeus; but since Scripture suitably affirms otherwise here, it must simply be said that it was James the Greater, son of Zebedee, who was later killed by Herod (cf. Acts 12:2).
Whenever Catholic teachers assert something whose contrary Sacred Scripture clearly contains in the canonical writings, it is certain that they spoke without recalling or attending carefully to Scripture; and if they had attended, they would not have affirmed thus.
Matthew says “after six days,” while Luke says “about eight days after” (cf. Luke 9:28). Luke includes the day of the promise and the day of fulfillment; Matthew and Mark count the intervening days.
“And he led them up a high mountain apart,” namely Mount Tabor, apart from the other disciples.
“And he was transfigured,” that is, changed into a more splendid form or more glorious appearance, before them — in their sight — to whom He wished to show the glory which He would have after the Resurrection and which He will give to His elect in the future resurrection.
He took three so that “in the mouth of two or three witnesses every word may stand” (Deuteronomy 19:15). Also that the mystery of the Holy Trinity might be signified, and because of the perfection of the number three.
In this Transfiguration neither the substance of His humanity nor the essence of His body was changed, but a more excellent quality — an admirable brightness — was added.
“And his face shone like the sun” (Matthew 17:2). 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: “They shall shine like the sun in the kingdom of their Father” (Matthew 13:43).
The gifts of the glorified body in the resurrection will be from the overflow of the soul’s beatitude into the body — not as if the soul were not already blessed, for the soul of Christ from the first instant of its creation and union with the body was fully blessed. Therefore, unless by divine dispensation this overflow was restrained and delayed, all four gifts of the glorified body would have been present from the first moment of His formation; but they were held back by disposition. At times, however, they were permitted, as in the Transfiguration.
According to Hugh, Christ before the Passion successively assumed the four gifts: subtlety in the Nativity, in coming forth from the closed womb of the most sweet Virgin; agility in walking upon the waters (cf. Matthew 14:25); clarity in the Transfiguration; impassibility in giving His body at the Supper (cf. John 13; synoptic accounts). Yet many hold the opposite, especially concerning impassibility.
“His garments became white as snow” (Matthew 17:2; Mark 9:3; Luke 9:29). Augustine seems to say that the brightness appearing in the garments was not subjectively in them but appeared white from illumination of the air, like that part of the sky nearest the sun. Nevertheless, it is more probable that to declare the future glorification of the elect, the garments were truly made white and radiant.
Mark writes: “His garments became shining, exceedingly white, such as no fuller on earth could whiten” (Mark 9:3). And Luke says: “His clothing became dazzling white” (Luke 9:29).
“Behold, there appeared to them Moses and Elijah” (Matthew 17:3).
They were present for several reasons:
First, that by Moses truly dead and Elijah not yet dead Christ might be shown as judge of the living and the dead (cf. Romans 14:9).
Second, because of their 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 — Moses most meek (cf. Numbers 12:3) and Elijah most zealous (cf. 1 Kings 19:10; Sirach 48:1), showing Christ both most gentle and most just.
Fourth, because of their eminent dignity, miracles, and holiness.
Fifth, to show that Christ is not a destroyer of the law but its fulfiller and confirmer of the prophets (cf. Matthew 5:17), contrary to the accusation of the Jews.
They were truly and personally present, not merely in likeness or by angels in their form.
Of Moses some say he rose temporarily in his own body (cf. Jerome’s view); others say he appeared in an assumed body. Elijah, it is certain, was brought by divine power — perhaps by angelic ministry — from the earthly paradise where he lives in body and soul.
Luke says they “appeared in glory and spoke of his departure which he was to accomplish at Jerusalem” (Luke 9:31). They spoke of Christ’s Passion, giving thanks, praying for the salvation of the world, grieving over the blindness of the Jews. His Passion is called an “exodus” because of the greatness of His love.
Peter said: “Lord, it is good for us to be here; if you will, let us make three tents…” (Matthew 17:4). He speaks reverently and conditionally, subjecting his will to the Lord’s — as Christ Himself prayed: “Father, if you will, remove this cup from me” (Luke 22:42; cf. Matthew 26:39).
He perhaps thought that in those three tents they could dwell. According to Mark and Luke he said this “not knowing what he said,” because of excessive love or because of fear (cf. Mark 9:6; Luke 9:33).
Jerome says Peter erred: first, in wishing to rest in contemplation of Christ’s humanity rather than His divinity; second, in seeking a dwelling on earth rather than in heaven — “For we have not here a lasting city, but we seek one to come” (Hebrews 13:14); third, in forgetting the other disciples. Yet if he wished to remain with Christ, he did not entirely err.
“While he was still speaking, behold a bright cloud overshadowed them” (Matthew 17:5). Such a cloud also received Christ at the Ascension (cf. Acts 1:9).
“And behold a voice from the cloud: ‘This is my beloved Son, in whom I am well pleased; listen to him’” (Matthew 17:5; cf. Matthew 3:17). Moses foretold: “The Lord your God will raise up a prophet like me; you shall listen to him” (Deuteronomy 18:15). Christ says: “He who hears my word and believes him who sent me has eternal life” (John 5:24).
The Trinity is shown: the Father in the voice, the Son in humanity, the Holy Spirit in the cloud — as at the Baptism in the dove.
“The disciples fell on their faces and were greatly afraid” (Matthew 17:6). As Israel said: “Let not God speak to us lest we die” (Exodus 20:19), and “What flesh can hear the voice of the living God?” (Deuteronomy 5:26).
“Jesus came and touched them… Rise, and do not fear” (Matthew 17:7). As Daniel and Ezekiel were strengthened by touch (cf. Daniel 10:10; Ezekiel 2:2).
CONTINUE
Comments
Post a Comment