Commentary on the Gospel according to Matthew

and perhaps those who sin rarely and little only taste of “death,” but those who have accepted a [more perfect spiritual] virtue do not even taste of it, but are always fed by the living bread. It was therefore consistent for Peter, against whom “the gates of Hades shall not prevail,” not even to taste of “death,” since one tastes of “death” and eats of “death” at that time when the “gates of Hades” prevail over him, and he eats or tastes of “death” in proportion to the extent that they prevail over him, more or less, and to the extent that there are more or fewer gates of Hades. But also, for the sons of “thunder,” born of [loud-voicedness, that is, from] thunder, a heavenly thing, it was impossible to taste of “death,” since they were very far from their mother, thunder.

He says, ^A [he refers] to the ascent of the three apostles into the high mountain with Jesus privately; and they, explaining it in this way, say that Peter and the other two did not taste of death before they saw the Son of Man coming in his kingdom, in his glory. For, having seen Jesus transformed before them, so that his face shone, and the rest, they have seen “the kingdom of God having come in power.” For just as certain guards surround a king, so Moses and Elias appeared to those who had ascended into the mountain, speaking with Jesus. And it is worth noting whether the sitting at the right and left hand of the Savior in his kingdom is referred to these, so that the saying, “but for whom it has been prepared,” would be spoken for them. ^B And this explanation concerning the three apostles not tasting of death until they saw Jesus transformed, is suitable for those who, as Peter named them, have become “as newborn infants, desiring the rational, guileless milk,” to whom Paul says: “I have given you milk to drink, not food,” and the rest. And all explanation, I think, which is able to edify according to the letter those who cannot contain greater things, might reasonably be called milk, flowing from the holy land of the Scriptures, a land flowing with milk and honey. But he who has been weaned, as was Isaac, worthy of the joy and feast which Abraham made at the weaning of his son, would seek in these and in all Scripture that which—I think—is solid, being food, but not solid nourishment, and the things called figuratively herbs, which to one weaned but not strong, but weak, is food, according to the saying: “He who is weak eats herbs.” Similarly, he who is like Samuel, weaned and dedicated by his mother to God (this was Hannah, whose name is interpreted as ^C Grace), would be a son of grace, seeking, as...

it were, the flesh of God, the holy food of those who are perfect and at the same time priests, being nourished in the temple of God.

^A 52. What, then, are the things looking toward this present passage? There were some standing where Jesus was, having the foundations of their soul fixed beside Jesus, and the manner of their standing was akin to the standing of which Moses spoke in the text: “And I stood on the mountain forty days and forty nights” (Deut. X, 10); and he was deemed worthy also of the words, “But do you stand here with me” (Deut. V, 51), addressed to him by God who deemed him worthy to stand beside Him. These, then, who stand beside Jesus—that is, beside the Word of God—do not all stand equally; for there is a difference among those who stand beside Jesus. Therefore, not all who stand beside the Savior, but some of them, inasmuch as they stand better, do not taste death until they see the Word that has sojourned among men, and on account of this is called the Son of man, coming in His kingdom; for not whenever Jesus comes, does He come in His kingdom. For to those who are being introduced, He is such that, when they see Him, they would say that He is neither glorious nor great, but a word lower than many among them: ^B “We saw Him, and He had no form, nor beauty; but His form was dishonored, failing beyond all the sons of men” (Isa. LIII, 2, sq.). And those who see His glory will say these things about their former times, when at the beginning the Word conceived in the synagogue had for them no form nor beauty. There is, therefore, a kingly, manifested dignity of Him who is the Reason above all reasons.

^C 52. What I think upon this present place is as follows. There were certain ones standing there beside Jesus, that is, beside the Word of God, but they did not all stand equally; for there is a difference in standing among those who stood beside Jesus. Therefore, not all who stood beside Jesus, but certain ones of them—those who, as it were, stood better—are said not to taste of death until they see the Word of God who comes to men. Now, that Word is referred to as coming in His kingdom as the Son of man, because the Word does not always come in His kingdom when He comes. For to those who are brought to faith at first, He is such that, when they see Him, they describe Him as neither glorious nor great, but lower than many of the words of men: “We saw Him, and He had no form, nor beauty; but His form was without honor, and despised beyond the sons of men.” Those who see His glory will say these things concerning their past times, when at first it did not seem to them that the Word had a glorious form in the way they understood Him at the beginning. Therefore, beyond this common and most manifest understanding, which those approaching the faith understand at the beginning, there is some worthier and, as it were, royal understanding in the Word, which not all who stand beside Jesus see; but those who are able to follow Him as He precedes and ascends the high mountain of His manifestation—who are like Peter, whom we described above, or like the sons of thunder, who are born from the magniloquence of the thundering God, and the magnificent voice calling from heaven to those who have ears and are wise. These, then, who are like Peter or like the sons of thunder, James and John, will not taste of death until they have seen the Son of man coming in His kingdom and in His glory, and the kingdom of God coming in power. But so that we might explain more clearly what it is to see the Word coming in His kingdom and in His glory, and ^D what it signifies to see the kingdom of God coming in power—whether while He shines of Himself in our hearts, or while He is found by those seeking Him, or while He enters into our thoughts—let each one judge what we have set forth as he wills. Yet he who sees and comprehends the eminence of the Word of God, which will dissolve and overcome all the persuasions of lies that claim to be the truth, sees the Son of man, that is, the Word, coming in His kingdom. And he who sees the Word of God, the Son, not only as dissolving and convincing the adver

adversaries ^A but also as declaring His own evidences, sees not only the kingdom, but also the glory of the Word of God. And such a one as this sees in himself the kingdom of God coming in power, not in weakness; but he who is not so confident in the kingdom of God that he is content to suffer all things for its sake, but is doubtful and timid regarding the hope of the kingdom, he does not see in himself the kingdom of God coming in power. And this he sees in whom sin does not reign, nor is he held under the domination of sin which reigns in the mortal body of those who sin, but he is under the King of all, God. For the Apostle says: "And I, brethren, could not speak to you as to spiritual men, but as to carnal; as to little ones in Christ, I gave you milk to drink, not meat; for you were not yet able, nor are you able even now. For whereas there is among you envying and contention, are you not carnal, and walk according to man?" Elsewhere also: "But we speak wisdom among the perfect." If, therefore, those who are still carnal and little ones in Christ, and are not perfect, cannot understand the wisdom of the Word, nor do they grasp His spiritual understanding, how should they see with their mind the eminence of the Word, that is, the kingdom of the Word, and the glory of the Word, who are wrapped in diverse sins?

But ^B apart from the Word of the promise of Jesus, we might not unreasonably suppose that one has "tasted of death," insofar as we have not yet been deemed worthy to see "the kingdom of God come in power" and "the Son of man coming in His glory and in His kingdom." And since here it is written by the three evangelists that they "shall not taste of death," while in other places there are different things said concerning death, it is not absurd to set those forth as well, to examine them in connection with "tasting." For in the Psalms it is said: "Who is the man that shall live and shall not see death?" And again in another place: "Let death come upon them, and let them go down alive into hell," and in one of the prophets: "Death prevailed and swallowed up," and in the Apocalypse "death and hell follow" some. In these passages, it seems to me that it is one thing to taste of "death," and another to see it, and another for it to come upon some, and a fourth to be meant—contrary to the aforementioned—by "Death prevailed and swallowed up," and a fifth thing besides these, from "death and hell follow them."

^C ...and the Word having been most clearly taken up, seen by some of those who stand by Jesus, when they are able to follow Him as He leads them on, and ascends the high mountain of His own manifestation. Such things are those who stand by Jesus deemed worthy of, if they be either Peter, against whom the gates of hell do not prevail, or the sons of thunder, and being born of the greatness of the voice of God thundering, and loudly crying from heaven to those who have ears and are wise. Such, therefore, do not taste of death.

What is to be understood by tasting of death? And 33. the Life is He who said: "I am the life," and this life, indeed, is "hid with Christ in God," ^D and "when Christ shall appear, our life, then shall they also appear with Him," those worthy to appear with Him in glory. But the enemy of this life, who is also the last enemy to be destroyed of all His enemies, is death, by which the sinning soul dies, being disposed in a manner contrary to what happens to the soul that succeeds in its actions, and lives by its success; and when it is said in the Law, "I have set before thy face life," concerning Him who said "I am the life," the Scripture says these things, and also concerning His enemy, death; one of which each of us always chooses by what he does. And when, life being before our face, we sin, the curse which says, "And thy life shall be hanging before thee," is fulfilled upon us, and the following things down to: "And thou shalt see from the visions of thine eyes." As, therefore, there is Life, and the Living Bread which descended from heaven, and gives life...

^A to the world, so the enemy of this, death, is dead bread. Every rational soul is fed either by living bread or dead bread, through which it receives either noble or base dogmas. And just as it happens with more common foods that sometimes one only tastes them, while other times they are eaten in abundance, so also with these breads: one eats them more sparingly, only tasting them, while another becomes gorged with them. The one who is good, or who is journeying toward becoming good, partakes of the living bread which descended from heaven; but the base one partakes of the dead bread, which is death. And perhaps those who sin rarely and slightly only taste of death, while those who have taken hold of virtue do not even taste of it, but are always fed by the living bread. It was fitting, therefore, for Peter—against whom the gates of Hades shall not prevail—not even to taste of death, since one then tastes of death, and eats of death, when the gates of Hades prevail against him; and he eats or tastes of death in proportion to how much or how little they prevail against him, and according to whether more or fewer gates of Hades prevail against him. But it was also impossible for the sons of thunder, born of the celestial thunder, to taste of death, which is far removed from the thunder of which they were born as from a mother. The Word predicts these things to those who are to be perfected, and who, ^B from having stood by the Word, have progressed to such a degree that they do not even taste of death, until they behold the epiphany, and the glory, and the kingdom, and the excellence of the Word of God, according to which He surpasses every word that draws away and pulls along, by the fantasy of truth, those who are unable to break the bonds of distraction and ascend to the height of the excellence of the true Word.

54. But because someone might think to circumscribe the Savior's promise—that they would not taste of death—by a measure of time, as if they were not to taste of death "until they see the Son of man coming in his kingdom," and then afterward would taste of it; let us demonstrate, according to a certain usage of Scripture, that the word "until" signifies the time at hand regarding the thing disclosed, without being so defined that after the "until" something contrary to what was disclosed must necessarily happen. For the Savior says to ^C those who are to be perfected, and who from having stood by the Word have progressed... [that] they do not even taste of death, until they behold... the excellence of the Word of God, according to which He surpasses every word that draws away and pulls along those who are unable to break the bonds of distraction and ascend to the height of the excellence of the Word of truth.

54. But because someone might think to circumscribe the Savior's promise—that they would not taste of death—by a measure of time, as if they were not to taste of death "until they see the Son of man coming in his kingdom," and then afterward would taste of it; let us demonstrate, according to a certain usage of Scripture, that the word "until" signifies the time at hand regarding the thing disclosed, without being so defined that after the "until" something contrary to what was disclosed must necessarily occur: but it explains ^D the thing which is necessary. For the Lord says to His eleven disciples when He rose from the dead: "And behold, I am with you always, even unto the consummation of the age." Therefore, He was to be with them until the consummation of the age; but after the consummation of this age, in the instant of the coming age, He did not promise that He would no longer be with them, as though it were better for the disciples to have this time which is before the consummation of the age than that future time. For even if someone might dare to say that...

after the ^A consummation of the age the Son of God will no longer be with the disciples; since the expression says that he will be with them to such an extent, until the consummation of the age should come. It is clear that the question was whether the Son of God was about to be with the disciples even before the future age and the hoped-for reciprocal promises of God. The question might have been, conceding that He is to be with them, whether He will be with them at some time and not at another; wherefore, absolving us from the suspicion of doubting, He declared that He was about to be with the disciples already and for all the days, not abandoning those who had become His disciples until the consummation of the age—yet not in such a way that, if the sun set for anyone, He was not with them during the nights. But if “until the consummation of the age” is such a thing, it is evident that we shall not be compelled to admit that those who have seen the Son of man coming in His kingdom, after being deemed worthy to see Him as such, will have to taste death; but just as in the passage we set forth, the pressing need was for us to learn that until the consummation of the age He will not leave us, but will be with us all the days, so also in this case, I suppose it to be clear to those who know how to perceive the sequence of events, that he who has once seen the Son of man […] ^B

OLD INTERPRETATION

Since it is clear that until the consummation of the age He is with His disciples, I ask whether He is always with His disciples, or if He is with them at some times and not at others? I ask this because of what He said: “And behold, I shall be with you all the days,” lest perhaps He is with His disciples during the days, but is not during the nights. But if because He said He would be with the disciples in the days, He is not in the nights, we think it absurd to say that He denied He would be with His disciples during the nights; without doubt we are not forced to accept that understanding, so as to say that those who saw the Son of man coming in His kingdom taste death after they have been deemed worthy to see Him as such. But just as in that Scripture we mentioned, it was necessary to know that He would not have left us until the consummation of the age, but that He would be with us all the days—and after the consummation of the age, He left it as something manifest that He would be with us even more—so also in this place I consider it most manifest to all who can understand the sequence of things, that He who has once seen the ^C Son of man coming in His kingdom, after He has been deemed worthy to behold such a sight, will not have to taste of death […]. ^D

But apart from the Word of the promise, I should not have supposed it unreasonable that we should taste death, forasmuch as we have not yet been deemed worthy to see the kingdom of God come in power, and the Son of man coming in His glory and in His kingdom.

55. But whereas it is written here by the three evangelists, "They shall not taste of death," while among others things different concerning death have been handed down, it is not absurd to compare those also with that which is meant by "tasting." For it is said in the Psalms: "Who is the man that shall live and shall not see death?" and again in another place: "Let death come upon them, and let them go down alive into Hades." And in one of the prophets: "Death has swallowed, having prevailed." And in the Apocalypse: "Death and Hades follow some." ^B It seems to me that to taste death is one thing, to see it is another, and to have it come upon one is a third, and what is signified by the aforesaid "Death has swallowed, having prevailed" is a fourth, and what is signified by these words following it, "And death and Hades follow them," is a fifth. But you would perhaps find other differences besides those which I have set forth, if you were to collect them, and by comparing them one with another, and investigating them correctly, you would find the matters signified in each place. ^C But I inquire whether it is a less evil to see death, but a greater one to taste it; and what is even worse: to have death follow someone, and not that alone, but also to have it come upon him and seize him who was previously following; and lastly, the swallowing of all these seems to me to be the most grievous. And if you attend to the difference between these things that we have said, and the sins that are committed, you will not doubt, I think, that such things are ascribed by the Spirit, who has perfectly searched out these matters, to the divine oracles to move the soul. ^D And if beyond what we have related it is necessary that it be set forth more clearly—

OLD INTERPRETATION

55. But since it is written here by the three evangelists: "They shall not taste of death," whereas in other Scriptures various things concerning death are said: it is not superfluous to compare them also with these discussions concerning death. In the Psalms it is said: "Who is the man who lives and shall not see death?" And in another place: "Let death come upon them, and let them go down alive into Hades." And in another of the prophets: "Death has swallowed, having prevailed." Also in Revelation: "Death and Hades follow certain ones."]

THE TRANSFIGURATION OF THE LORD

^A And the one showing to those who have ascended "his garments" gleaming and brighter than the fuller's work can make them, is the Word, manifesting in the words of the Scriptures—which are despised by many—the gleaming of the meanings, when the "clothing" of Jesus, according to Luke, becomes "white" and "dazzling." Let us see, therefore, after these things, what the thought was when "Peter answering said to Jesus, Lord, it is good for us to be here; let us make three tabernacles," and what follows. This must be searched for all the more because Mark adds to them, as if from his own persona, "for he did not know what he answered," while Luke says "not knowing what he says." You will observe, therefore, whether he spoke these things in an ecstasy, being filled with the Spirit that moved him to say these things, which cannot be the Holy Spirit; for John taught in the Gospel, before the resurrection of the Savior, that no one had yet received the Holy Spirit, saying, "For the Spirit was not yet, because Jesus was not yet glorified."

It is indicated by the seeing of the Son of Man coming into His kingdom, or in His glory, and what is signified by the seeing of the kingdom of God having come in power; these things—whether they are those shining in our hearts, or those found by seekers, or those entering our thoughts (let each judge as he wishes)—we shall set forth. ^B He who contemplates and grasps the excellence of the Word, who dissolves and refutes all the plausibilities that are advanced on behalf of falsehoods but claim to be truth, sees the Son of Man, according to the word of John, the Word of God coming in His own kingdom. But if such a one perceives the Word not only dissolving all the plausibility of the opposition but also setting forth his own truths most clearly, he would see His glory in addition to His kingdom. And such a one would see in Him the kingdom of God having come in power; and this he would see, as one no longer ruled by the sin reigning in the mortal body of those who sin, but as one always arranged under the King who is the God of all, whose kingdom is in power within us, but in actuality—and as Mark named it, in power—and in no way in weakness, is within the perfect alone. These things, then, Jesus promised to the disciples, prophesying not about all of them, but about some.

Concerning the Transfiguration of the Savior.

(Fragmentary text continues in the Latin column translation as follows:) ...it seems to me, therefore, in these matters, that it is one thing to taste death, another to see death, another for death to come upon some, another to absorb death, and another to follow death. I inquire, however, in these things, whether by chance it is more grave to taste death than to see it; likewise, it is worse, the one whom death follows, than the one who tastes it; and not only that it follows, but also that death comes upon someone, and grasps the one it was following. But to be absorbed by death seems to me to be graver for all. But if you have considered the differences of sinners, I think you will not doubt to accept these things which have been discussed by us concerning the difference of death, and spoken in the Scriptures through the Holy Spirit.

"And after six days," according to Matthew and Mark, "taking Peter, and James, and John his brother, He led them up onto a high mountain apart, and He was transfigured before them." Those who are led by Jesus onto the high mountain, and are deemed worthy to see His transfiguration secretly, seem to me not to be led after six days in vain. For since in six days of the perfect number the whole visible world was made, therefore I think that he who transcends all the things of the world, considering now not the things which are seen—for they are temporal—but the things which are not seen—since they are eternal—is able to ascend the high mountain, with Christ going before him, and he is able also to see the glory of the Word of God. If, therefore, any of us desires, with Christ taking us, to ascend the high mountain, and to see His transfiguration secretly.

^A Or let those who wish to maintain that the Apostles had become perfect even before the Passion tell us whence it was that "Peter and those with him," at the time of Jesus' transfiguration, "were weighed down with sleep." If, to anticipate something of what follows for the matter at hand, I were to ask such questions as these: Is it possible for anyone to be scandalized in Jesus without the action of the devil who causes the scandal? And is it possible to deny Jesus—and that before a serving-maid and a doorkeeper and most insignificant people—without the spirit of the enemy being present to the one denying, contrary to the spirit and wisdom given to those who, according to some merit of theirs, are helped by God toward the confession [of the faith]? But he who has learned to trace the roots of sins back to the father of sin, the devil, will not say that the Apostles were scandalized, or that Peter denied Him before that cock-crowing three times, without him.

This is a perfect creation; for this reason, I think, the person who surpasses all the things of the world by looking ^B no longer at the things seen—for these are temporal—but already at the things not seen, and only at the things not seen, because they are eternal, is described in the words: "After six days Jesus takes these some." If, therefore, any of us wishes, with Jesus taking him, to be led up by Him into the high mountain, and to be counted worthy to see His transfiguration in private, let him surpass the six days, by not looking at the things seen, nor loving the world anymore, nor the things in the world, nor desiring any worldly desire, which is [the] desire for bodies, and for wealth in the body, and for glory according to the flesh, and whatever is wont to distract the soul and pull it away from the better and more divine things, and drag it down, and fix it in the deceit of this age—in wealth and glory and the other desires hostile to the truth. For when he has passed beyond the six, as we have said, he will keep a new Sabbath, rejoicing on the high mountain at seeing Jesus transfigured before him; for the Word has various forms, appearing to each as is expedient for the one who sees, and appearing to no one beyond what the beholder can contain.

You will ask, moreover, whether, when He was transfigured before those who were led up by Him into the high mountain, ^C He was seen by them in the form of God, which He had formerly—having the form of a servant to those who were down below, but not that, rather the form of God, to those who followed Him after six days into the high mountain? But hear these things, if you are able, paying attention also spiritually, that it was not said simply, "He was transfigured," but with a certain necessary addition, which Matthew and Mark recorded; for according to both, "He was transfigured before them." And according to this, you will say it is possible for Jesus to be transfigured before some with this transfiguration, while before others, at the same time, He is not transfigured. But if you wish to see the transfiguration of Jesus before those who ascended the high mountain in private with Him, look for me at the one in the Gospels...

sake, if it be false, you will ask who moved it to be spoken, especially since, according to John, «when he speaks a lie, he speaks of his own, for he is a liar and the father of it,» and just as there is no truth without the action of Him who said, «I am the truth,» so neither is there any truth without the enemy of the truth. Therefore, these opposites were still in Peter: truth and falsehood. And from truth he said, «You are the Christ, the Son of the living God,» but from falsehood, «Far be it from you, Lord; this shall not be to you,» and also, «It is good for us to be here.» But one who does not wish to say that Peter spoke these things by the action of some worse [spirit], but that the words were from his own bare choice, when required to explain how he would present the «not knowing what he was saying» and the «for he did not know what he answered,» will say that even there he considered it as scandalous and unworthy of Jesus to accept that the Son «of the living God» should be killed, the Christ whom the Father had already revealed to him.

^A Consider for me Jesus in the Gospels, understood simply and, as one might say, known according to the flesh by those who do not ascend through the works and words that lead upward to the high mountain of wisdom; but no longer known according to the flesh, but theologized through all the Gospels, and beheld in the form of God according to the knowledge of them: for it is before these that Jesus is transfigured, and to none of those who are below. ^B When He is transfigured, and His face shines as the sun, that He may be revealed to the children of light who have put off the works of darkness, and have put on the armor of light, and are no longer children of darkness or night, but have become sons of day, and walk becomingly as in the day; and being revealed, He will shine upon them, not simply as the sun, but showing them that He is the sun of righteousness.

And not only is He Himself transfigured before such disciples, nor does He only add to the transfiguration that His face shines as the sun, but also His garments appear white as the light to those who are led up by Him ^C into the high mountain privately; and the garments of Jesus are the words and the letters of the Gospels with which He was clothed. I think, moreover, that the things said by the apostles concerning Him are also the garments of Jesus, becoming white for those who ascend the high mountain with Jesus. But since there are also differences in white things, His garments become white as the brightest and purest of all white things; and this is the light. ^D When, therefore, you see someone not only accurately investigating the theology concerning Jesus, but also clarifying every word of the Gospels, do not hesitate to say to such a one that the garments of Jesus have become white as the light. When the Son of God is thus understood and beheld transfigured, so that His face is as the sun, and His garments as white as the light, at once there would be seen by the one who sees such things Jesus, Moses the...

Law, and Elias by synecdoche—that is, not he alone, but all the prophets ^A communicating with Jesus; for such is the thing signified: "Talking with him." And according to Luke: "Moses and Elias appeared in majesty," and what follows, up to "in Jerusalem." If anyone has seen the glory of Moses, having understood the spiritual law as one word with Jesus and the wisdom hidden in mystery among the prophets, he has seen Moses and Elias in glory, when he has seen them with Jesus.

Furthermore, ^B since according to Mark it will be necessary to narrate that: "And as he was praying, he was transfigured before them," it must be said that perhaps it is most possible to see the Word transfigured before us, if we have done the things previously mentioned, and we have ascended the mountain, and we have seen the Word Himself discoursing with the Father, and praying to Him on behalf of those for whom a true high priest would pray to the only true God. In order that He might thus converse with God and pray to the Father, He ascends the mountain; then, according to Mark, "His garments become white and glistening as the light, such as a fuller on earth cannot make white." And perhaps ^C the fullers on earth are the wise men of this age, who busy themselves with the language which they consider bright and pure, so that even base thoughts and false dogmas seem to be adorned by their, so to speak, "fulling" art. But He who displays His glistening garments to those who have ascended, and which are more splendid than what their fuller's art can make white, is the Word, who stands in the language of the Scriptures—despised by many—to show the "glistening" of the meanings. When Moses, the Law, ^D showed us the glorious form of Himself, and the brightness of His garments, it was not of Himself alone, but also of the spiritual Law, which is seen in glory with Jesus. Moses also showed us all prophecy, which does not die after the incarnation, but is taken up into heaven, of which Elias was a symbol. Finally, since according to Mark: "And it came to pass as he was praying," the appearance—"And he brings them up onto a high mountain by themselves, and he was transfigured before them"—the Law and Elias by synecdoche, not one man alone, but all the prophets, are involved in conversation with Jesus.

^A I believe that God, in dissuading Peter from making "three tabernacles" under which he intended—so far as his will was concerned—to dwell, shows a single and superior tabernacle—if I may call it so—which differs by much, namely the cloud. For if it is the work of a tabernacle to overshadow the one within it and to protect him, and the "bright cloud overshadowed them," God has, as it were, made for them a more divine tabernacle, precisely because it is bright, as an example of future rest. For a "bright cloud" overshadows the righteous, who are both protected and at the same time enlightened and illuminated by it. ^B And what would the "bright cloud" overshadowing the righteous be, if not perhaps the power of the Father, from which comes the "voice" of the Father, testifying to the Son as the beloved and the one in whom He is well-pleased, and exhorting those being overshadowed by it to hear Him and no one else? He says this just as He did of old, and always does, through whomever He wishes. And perhaps the Holy Spirit is the "bright cloud," overshadowing the righteous and prophesying, ^C as the things of God are active within it and He speaks:

Perhaps He also teaches the disciples that He who is properly the "Son" of God and His "beloved," in whom He is well pleased, and to whom one must especially listen, was the one then beheld, who was transfigured and shone in appearance "as the sun" and was clothed in "garments white as the light." After this it is written that, having "heard" the voice [from] the cloud testifying to the Son, the three apostles, not bearing the glory of the voice and the power [attendant] upon it, fell on their "faces" and besought God; for they "feared" greatly the paradox of the vision and of the things said by the vision. But attend, if you are able to say these things also concerning the circumstances of the place, that the disciples, having understood that the Son of God had spoken to Moses, and that He was the one who had said: "For no man shall see my face and live," and [having seen the "face" of the Son of God become "as the sun," and] having accepted the testimony of God concerning Him, were humbled—as they could not bear the rays of the Word—"under the mighty hand of God." But after the touch of the Word, "lifting up their eyes, they saw Jesus only," and no one else. ^A His precious blood; or let those who wish to say that the apostles had become perfect even before the passion of Jesus tell us whence ^B "Peter and those with him were weighed down with sleep at the time of the transfiguration of Jesus." But so that, anticipating something of what follows, I may take up what is before me, I might raise such questions: Is it possible for anyone to be scandalized in Jesus without the operation of the devil who scandalizes? Is it possible to deny Jesus, and that before a servant girl, and a doorkeeper, and most contemptible people, if the spirit of the enemy is not present with the one denying, as opposed to the spirit that is given, and [in contrast to] the wisdom [given] to those who are aided by God to confess Him according to some merit of their own? But surely he who has learned to trace the roots of sins back to the father of sin, the devil, will by no means say that the apostles were scandalized without him, or that Peter denied [Him] three times before that cock-crowing. Now, if this is so, perhaps he—insofar as it was within his power to scandalize Jesus and divert Him from that economy which was undertaken with such great zeal and was productive of salvation for humanity through His passion—was bringing into act things which seemed to contribute to this end; and here, too, he sought to drag Jesus away as if deceitfully and craftily, as if exhorting Him no longer to condescend to men and not to come to them and undertake death for them, but to remain on the high mountain with Moses and Elijah. Furthermore, he signified that he would make three tabernacles; one indeed privately for Jesus, another for Moses, and another for Elijah, as if the three could not be contained by one tabernacle, if they were to remain in tabernacles upon the high mountain. Perhaps in this, too, he who brought it about that [Peter] "knew not what he said" was working maliciously, wishing not for Jesus, Moses, and Elijah to be together, but to separate them from one another on the pretext of those three. ^C And false was also: "It is good for us to be here." For if it had been good, they would have remained there; but if it was a lie, you will ask who worked for the lie to be spoken, especially since, according to John, "When he speaks a lie, he speaks from his own, for he is a liar and the father of it." And just as there is no truth without the operation of the One who said: "I am the truth," so neither is there a lie without the enemy of truth. ^D

ANCIENT INTERPRETATION

...as they were still strangers to Him who was about to redeem them from the enemy and purchase them with His precious blood. Or let those who contend that the apostles were perfect before the passion of Christ tell us whence it came about that at the time of the transfiguration of Jesus "Peter and those who were with Him were weighed down with sleep." And that I may, by way of anticipation, take up from what follows some things to accommodate to the present discussion, I shall also pose these questions: Can anyone be scandalized in Jesus without the operation of the scandalizing devil? Can one deny Jesus, and that before a servant girl, a doorkeeper, and most contemptible men, if the spirit of the enemy is not present with the one denying, [as opposed to] the spirit that is his and of the wisdom which is granted to those who, because of some merit of their own, are aided by God to confess Him? Yet he who has learned to refer the roots of sins to the father of sin, the devil, will by no means say that the apostles suffered scandal without him, or that Peter denied [Him] three times before that cock-crowing. If, therefore, these things are so, see whether perhaps he who, insofar as he could, sought to scandalize Jesus and avert Him from the administration of salvation to humanity—a work undertaken and accomplished with much zeal through His passion—was bringing into act whatever seemed to contribute to this; and here, too, he sought fraudulently and craftily to call Jesus away, as if, under the color of good, exhorting Him no longer to condescend to men, nor to come to them, nor to undergo death for them, but to remain on the high mountain with Moses and Elijah. Moreover, he signified that he would make three tabernacles, one privately for Jesus, another for Moses, and a third for Elijah, as if one tabernacle could not contain them all, in which they ought all to have remained together. Perhaps in this, too, he acted maliciously through him who knew not what he was saying, being unwilling for Jesus, Moses, and Elijah to be together, but wishing to separate them from one another on the pretext of three tabernacles, which could not be done. For if Christ, the Law, and the prophets are in one [place], then Christ is proved to be the Son of God, and the law and the prophets are found to have prophesied truly, since the law and the prophets gave testimony concerning Christ, foretelling those things which were to come to pass concerning Christ, and Christ gave testimony to the law and the prophets, inasmuch as they prophesied truly, fulfilling their prophecy in the very events themselves. But if they are separated from one another, neither is Christ shown, nor are the prophets found to have spoken the truth. This was what the bad suggestion of Peter desired when he said: "Let us make three tabernacles, one for Thee, one for Moses, one for Elijah," on account of which the evangelists said of Peter: "He knew not what he was saying." But false also was that which he said: "It is good for us to be here." For if it had been good for them to be there, they would certainly have remained there and would not have refused what was good. But if what he said was false, "It is good...

for us to be here," understand who suggested speaking the false, unless it be he who is the liar and his father? And just as there is no truth without the work of Him who said, "I am the truth," so also there is no speaking of a lie without the devil as the author of the lie. Therefore, opposite things were still in Peter: truth and falsehood. And from the truth he said, "You are the Christ, the Son of the living God," in which he was also blessed, and by promise merited to become the foundation of the Church. From the lie, however, he said, "Be it far from thee, Lord; this shall not be unto thee." For it was found to be false which he said, "This shall not be unto thee." For after he went to Jerusalem, he suffered many things from those from whom he suffered. And what he said, "It is good for us to be here," he said with the lie suggesting it to him. But he who does not wish to say that Peter said these things by the operation of some evil spirit, but from his own pure will, how shall he defend that which the evangelists said of him: "But Peter said this not knowing what he was saying"? In truth, however, because also there he judged it as something execrable and unworthy that the Son of the living God—whom the Father had already revealed to him—should be killed, he said, "Be it far from thee, Lord; this shall not be unto thee." ^B And here, as he saw the two forms of Jesus Christ, but the one which had been manifested in the transfiguration was far more excellent, delighted by it he said, "It is good for us to be here," so that he himself and those who were with him might be exhilarated by seeing the transformation of His and His face shining like the sun, and His garments white as the light, and moreover that those who once saw them in glory—namely Moses and Elijah—might always behold them endowed with the same glory; and also that they might be delighted by the things which they were about to hear them discussing with one another, Moses and Elijah with Christ, and Christ with them.

41. Since, however, we have not yet carefully examined how the things in this place are to be interpreted allegorically, ^C but having only searched out the signification of the words we have said these things, let us consequently see whether perhaps Peter, whom we have already mentioned, and the sons of thunder, being lifted up to the height of the true dogmas and having beheld the transformation of Jesus, and of Moses and Elijah who were seen with Him in glory, might wish to make tabernacles in themselves for the Word of God who was to dwell in them, and for the law with...

^A which had been seen in them in glory, and for the prophecy which spoke of Christ’s departure; and Peter, desiring that spectacle of life and its delight, preferring his own benefit to the benefit of the many which could accrue to men from Christ’s descent to them, said: “It is good for us to be here; let us make, if you wish, three tabernacles.” But since charity “seeks not its own things,” Jesus did not do what seemed good to Peter, but descended from the mountain to those who could not ascend it to see the transfiguration of the Son of God, so that they might see Him at least such as they were able to comprehend. Therefore, it is the work of a just man, and of one who possesses charity that does not seek its own things, to be free from all, but to make himself a servant to all those who are below, so that he may gain the greater number of them.

42. “And while he was yet speaking, behold, a bright cloud overshadowed them,” and what follows. I indeed think that God, by turning Peter away from the making of three tabernacles under which they were to dwell according to his will, showed one tabernacle, and a better one, and one much more glorious than those which he wanted to make; for this is the proper work of a tabernacle: to overshadow those who are under it. And the bright cloud overshadowing them was a representation ^B more divine and more splendid.

[alt-version omitted]

^A Having been viewed with glory, and with the prophecy speaking of the departure of Jesus which He was about to fulfill, and as Peter had loved the contemplative life and had preferred the delight in it to being among many with some annoyance—yet with the intent of benefiting those who wished—he said, “It is good for us to be here.” But since “love seeks not its own,” Jesus did not do what was thought to be good by Peter; therefore He descended from the mountain to those who could not ascend upon it to see His transfiguration, so that, if even such as they were able, they might see Him. It is, therefore, the duty of a just man, and of one who has love that does not seek its own, to be free from all, but to enslave himself to all those below, that he might gain the more of them. One might say ^B concerning the things given regarding the ecstasy and the operation of the spirit that was worse in Peter regarding “not knowing what he was saying,” that one should not admit that account—that there are some among Paul “desiring to be teachers of the Law,” who do not know about what they speak, but because they do not clarify the nature of the things said, nor understand their intent, they assert things about which they know nothing—[that] Peter had suffered something of this kind, for not having grasped what the good thing was concerning the economy of Jesus, and of Moses and Elijah who were seen on the mountain, he says: “It is good for us to be here,” and what follows, “not knowing what he was saying. For he did not know what he was talking about.” For indeed, if a wise man understands the things that proceed from his own mouth, and wears discernment upon his lips, he who is not thus does not understand the things from his own mouth, nor does he perceive the nature of the things being said by him. Next to these is: “While he was yet speaking, behold, a bright cloud overshadowed them,” and what follows. I think, indeed, that God, turning Peter away from making three tabernacles under which he was intending, so far as he was concerned, to dwell, descended from the mountain, and it is a work of His love for mankind to leave the house and go away to those who are unable to come to Him.

^A wishing, I should rather say, to deter them, and to show them a better tabernacle, if I may so call it, a cloud that differs greatly. For if it is the work of a tabernacle to overshadow the one within it and to protect him, and the shining cloud overshadowed them, God has made for them, as it were, a more divine tabernacle, inasmuch as it is also shining, as an example of the future resurrection; for a shining cloud overshadows the righteous, who are at once covered and illuminated and enlightened by it. And who might this shining cloud be that overshadows the righteous? Is it perhaps the paternal power from which the Father’s voice proceeds, testifying to the Son as beloved and well-pleasing, and urging those who are overshadowed by it to hear Him and no one else? He whom He speaks through, as of old, so also always, through those whom He wills. ^B Perhaps, too, the Holy Spirit is the shining cloud, overshadowing the righteous and prophesying the things of God, with Him working within it and saying: "This is my beloved Son, in whom I am well pleased." And I would even boldly say that our Savior is a shining cloud. For Peter, in saying, "Let us make here three tabernacles," wanted one from himself, one from the Son, and one from the Holy Ghost; for the shining cloud of the Father, the Son, and the Holy Ghost overshadows the true disciples of Jesus; or else the cloud overshadows the Gospel, the law, and the prophets, shining to him who is able to behold the light of it in the Gospel, the law, and the prophets. Now the voice from the cloud perhaps addresses Moses and Elijah, whom He ^C brings to speak, as they desire to see the Son of man, and to hear Him, and to behold Him as He is in glory, saying: "This is my beloved Son, in whom I am well pleased; hear Him." But perhaps He is teaching the disciples that He who is truly the Son of God, and His beloved, in whom He is well pleased, and to whom one must chiefly listen, was the one who was then being seen, and who had been transfigured, and had shone in His face as the sun, and had put on garments as white as light.

After these things it is written that the three, having heard the voice of the cloud testifying to the Son, ^D were struck with fear. But perhaps the voice also instructs us, who with the apostles desire to see the Son of God and to hear Him, teaching us that He who is truly the Son of God and most beloved by God, in whom He is well pleased, and whom it is fitting to hear above all, is the very one who was then seen and transfigured, and who shone like the sun, and whose garments were made as light. 43. It is written, therefore, that the three apostles, having heard the voice from the cloud and the testimony concerning the Son, were overcome with fear.

^A For not bearing the glory of the voice, nor the power proceeding from it, they besought God, falling upon their faces. They greatly feared the strangeness of the sight and the things spoken from the sight. And consider, if you are able, how to speak of these things concerning the place, that the disciples, having understood that the Son of God had spoken to Moses, and that He Himself was the one who said, "For no man shall see my face and live," and having received the testimony of God concerning Him, as not bearing the rays of the Word, they were humbled under the mighty hand of God. But after the touch of the Word, lifting their eyes, they saw Jesus only, and no one else. Moses, who is the Law, and Elias, the prophecy, have become one and the same as Jesus, that is, the Gospel; and they did not remain as they were before, three, but the three have become one.

Understand these things for me as pertaining to mystical matters; for according to the bare intention of the letter, Moses and Elias, having appeared in glory and conversing with Jesus, departed—whence they had come, perhaps to deliver the words which Jesus spoke with them to those who were soon to be benefited by Him at the time of the passion, when ^B "many bodies of the saints who had fallen asleep," with their tombs opened, were about to go into the truly holy city, Jerusalem, which was not wept over by Jesus, and there to appear to many.

But after the dispensation on the mountain, as the disciples were descending from the mountain, in order that they might come to the multitude and minister to the Son of God concerning their salvation, Jesus commanded the disciples, saying: "Tell the vision to no one, until the Son of man is risen from the dead." That saying, "Tell the vision to no one," ^C is similar to the one we examined above, when He commanded the disciples that they should tell no one that He is the Christ. Therefore, the things said in that place can be useful to us also for the present matter, since in these things too Jesus wishes that what pertains to His glory should not be spoken of before His glory after the passion.

that which He will obtain after the passion: for those who had heard it, and especially the crowds, would have been most offended when they had seen Him crucified, Whom they had received as having been adorned with such glory. Wherefore, since it was akin to His transfiguration, and to His face which appeared shining as the sun, to be glorified by the resurrection, for this reason He desires that these things be proclaimed by the apostles then, when He shall have risen from the dead.

TOMUS XIII.

^B 567 1. "And the disciples questioned Him, saying, Why then do the scribes say that Elijah must come first?" The disciples who had ascended with Jesus were mindful of the things handed down by the scribes concerning Elijah, namely, that Elijah, coming before the advent of Christ, would prepare for Him the souls of those who were to receive Him; but that vision which occurred on the mountain, in which Elijah appeared, seemed not to accord with what had been said, since it did not seem to them that Elijah had come before Jesus, but after Him. Therefore, thinking the scribes were lying, they say these things. To this the Savior answers, not rejecting the things handed down concerning Elijah, but declaring that there was another advent of Elijah, unknown to the scribes, before that of Christ; in which, not recognizing him, they did in him whatever they wished, as if they themselves had provided the cause for him to be cast into prison by Herod and to be put to death by him; then, in accordance with the things which were done against Elijah, ^C they did to him whatever they wished.

1. "And His disciples questioned Him, saying: Why then do the scribes say that Elijah must come first?" The discourse of the disciples' question, saying: "Why then do the scribes say?" has regard to something of those things which were written above; for which reason, in so far as we are able, let us attempt to make this manifest. The disciples who had ascended the mountain with Christ were mindful of the traditions of the scribes concerning the prophet Elijah, that he was to come before the advent of Christ, so that he might prepare the souls that would receive Him. The vision, however, which had taken place on the mountain, in which Elijah was also seen, seemed to them not to agree with the tradition of the scribes concerning Elijah: because it did not seem to them that Elijah had come before Christ, but with Christ. Therefore, thinking the tradition of the scribes false on account of this kind of vision concerning Elijah, they said: "Why then do the scribes say that Elijah must come first? For Thou hast been manifested to us before Elijah, and before He came to this human life." To this Jesus answered, not indeed rejecting what was said by the scribes