Thomas Aquinas Commentary Matthew 17

In the preceding section, the Evangelist showed the power of the Gospel teaching; here, the purpose of the Gospel teaching is shown, which is the glory to come. Concerning this, he does two things:

1. He shows how it was manifested in the transfiguration.
2. He shows how one can arrive at it in chapter 18.

This chapter begins with the words, “At that hour,” etc. Concerning the first, three things are done:

1. The glory to come is displayed.
2. He commands secrecy.
3. He sets forth a question.

The second thing is where it is said, And as they came down from the mountain; and the third thing is where it is said, And his disciples asked him, etc. Concerning the first of these, he does three things:

1. The circumstances of the transfiguration are related.
2. The transfiguration is related.
3. The effect is related.

The second part is where it is said, And he was transfigured before them; and the third part is where it is said, And the disciples hearing fell upon their face.

Now, he relates three circumstances: namely, the time, the disciples, and the place. He relates the time when he says, And after six days.

But here, there is a literal question: Why was He not immediately transfigured as soon as he said, There are some of them that stand here, etc.? (Matthew 16:28). Chrysostom solves the question. It was:

1. To kindle the desire of the Apostles.
2. To lessen their envy, because, perhaps, they were troubled after these words.

But why is it stated here, After six days, and in Luke 9:28 it is stated, After eight days? It is apparent that Luke numbers the day on which He spoke these words, and also the day of the transfiguration; but Matthew numbers only the intermediate days. For that reason, when the first and the last days have been subtracted, there remain but six days.

By six days are symbolized the six Ages, after which we hope to arrive at the glory to come. Likewise, in six days, the Lord finished His works; and so, the Lord chose to show Himself after six days, because, unless we are raised up to God above all the creatures that the Lord created, we cannot reach the kingdom of God.

Likewise, He takes Peter and James, and John to Himself. Why did He not take them all? It was to symbolize that not all who are called reach the kingdom of God; hence, it is said: Many are called but few chosen (Matthew 20:16). And why did He take only three disciples? It was to symbolize that no one can reach God’s kingdom except in the faith of the Trinity. He that believes and is baptized shall be saved (Mark 16:16).

But why did He take these three rather than the others? The reason is that Peter was more fervent. John was taken because he was specially loved. Likewise, James was taken because he was the chief conqueror of the enemies of the faith; hence, Herod killed him first, because he wanted to do something great for the Jews, as it is said in Acts: And he killed James, etc. (Acts 12:2). And the passage continues, And seeing that it pleased the Jews (Acts 12:3).

And brings them up into a high mountain apart, etc. Why did He lead them up into a mountain? It was to symbolize that one is not led into contemplation unless he ascends into a mountain, as it is said concerning Lot: Save yourself in the mountain (Genesis 19:17). And he says, Very high, on account of the loftiness of contemplation. It shall be exalted above the hills, and all nations shall flow unto it and people shall go, and say: Come and let us go up to the mountain of the Lord (Isaiah 2:2–3). And it was because that height of glory is above every height of knowledge and power. Likewise, He brought them apart, because they separated themselves from wicked men. He shall separate them, as the sheep from the goats (Matthew 25:32).

The transfiguration follows: And he was transfigured before them. And firstly, the transfiguration is related; and secondly, the testimony is related, where it is said, As he was yet speaking, etc. About the first, the transfiguration is related; secondly, the manner is related; and thirdly, Peter’s admiration is related. He says, therefore, And he was transfigured, meaning He changed His figure, before them. To be transfigured is the same thing as to be changed in one’s own figure, as it is stated in 2 Corinthians 11:14, that Satan himself transforms himself into an angel of light. For that reason, it is not surprising if the just are transfigured into a figure of glory; therefore, He was transfigured because He put aside what was His own.

Others have said that He assumed a different body, which is false. But if anyone is changed in his figure as to his exterior looks, it is said to be a transfiguration: for example, when someone who is normally healthy and ruddy is sick, he becomes pale, he is thus also said to be transfigured. So Christ, because He appeared in a different form than that in which He normally appeared, since His body was not luminous, but it received brilliance, for that reason, it is said to be transfigured.

For that reason, he continues, And his face did shine as the sun; in this verse, the manner of the transfiguration is mentioned. And:

1. The manner is shown as to the brilliance of His face.
2. It is shown as to the splendor of His garments.
3. It is shown as to the testimony.

He says, therefore, And his face did shine as the sun. Here He reveals the glory to come, in which the bodies will be bright and shining. And the brilliance was not from the essence of His body, but from the interior brilliance of His soul, full of charity; Then shall your light break forth as the morning (Isaiah 58:8). And this quotation continues, And the glory of the Lord shall gather you up. Hence, there was a sort of radiance of His soul in His body. For Christ’s soul was seeing God, and had a brilliance above any other brilliance from the first moment of His conception; We saw his glory (John 1:14).

If, therefore, the brilliance in the other blessed overflows from their souls into their bodies, why is this not also the case for Christ who is both God and man? It should be said that because He is God, the order of human nature is in His power. Here, however, there is an ordination that the parts communicate with each other, such that when the body is tired, the suffering is shared by the soul, and from the soul the body is affected. But this order was subject to Christ. Hence, the joy that was in the higher part of His soul was so perfect that it was not going out beyond His soul: hence, He was both perfectly a wayfarer and perfectly a comprehensor. Hence, when He wished, there was not an outpouring, and when He wished, there was an outpouring, and His splendor appeared.

But was not this gift in Christ? Some say that it was, and that He received all the gifts on earth: the gift of subtlety in His birth, agility in walking on the waves, brilliance here, and impassibility in the administration of the sacrament of the altar. I, however, do not believe this, because a gift is a property of glory itself. Hence, that He walked upon the sea, that He shone with light, all this was by His Divine power, because a gift of glory is unsuited to a wayfarer, but He had some likeness to these gifts, because His face did shine as the sun; His face was as the sun shines in his power (Revelation 1:16).

But it can be objected that the just will shine like the sun. Therefore, Christ’s splendor was not greater than that of the others. I say that this is correct. But this is because in the sensible things of this world there is nothing brighter to which it can be compared; for that reason, His brilliance is compared to the sun.

His garments became white as snow. Here it is treated regarding His garments. It is clear that this did not occur by Christ changing His garments, nor through a gift, because garments are incapable of receiving a gift. By the garments, the Saints are symbolized; I live, says the Lord, you shall be clothed with all these as with an ornament (Isaiah 49:18). And He says: Became white as snow. Snow has brightness and coolness, just as the Saints have the brightness of glory; The just shall shine, and shall run to and fro like sparks among the reeds, etc. . Likewise, they have refreshment from the heat of sinful desire; They shall be whitened with snow in Selmon (Psalms 67:15). Or, by His garments, the words of Sacred Scripture are understood.

And behold there appeared to them Moses and Elijah. And why did they appear? Chrysostom assigns several reasons:

1. It was to strengthen the faith of the disciples. He had asked above, Whom do men say that the Son of man is? etc. (Matthew 16:13). And they said: Some Elijah, etc. But in order that He might show the distinction between Himself and those men, He therefore willed to bring them forward; There is none among the gods like you, O Lord, etc. (Psalms 85:8).
2. It was to refute the Jews. For they were saying that He was a transgressor of the Law; likewise, they were saying that He was a blasphemer, as it is stated in John 10:33: For a good work we do not stone you, but for blasphemy. Therefore, because Elijah was holier than all the prophets and Moses was the lawgiver, He shows in the presence of Moses and Elijah that He is not opposed to God, nor a transgressor of the Law.
3. It was to show that He is the Judge of the living and the dead, because Elijah was alive and Moses was dead.
4. It was to be a confirmation to Peter; because Peter had rebuked the Lord concerning His death, for that reason, He shows, by summoning these two men, that men who expose themselves to death ought not to be rebuked; because Elijah exposed himself to death before Jezebel, and Moses exposed himself similarly on account of the Law.
5. It was because there were two things in Himself that He wanted to show forth in these two men, namely meekness, which He showed in Moses, and an example of zeal for God, which He showed in Elijah, concerning whom it is said that Elijah the prophet stood up, as a fire, and his word burned like a torch .
6. A sixth reason is assigned in the Gloss, namely, that the whole Law and the Prophets bore testimony to Christ. Hence: All things must be fulfilled which are written in the law of Moses and in the prophets (Luke 24:44).

But then there is a question. Concerning Elijah, it is not surprising that he was there, because he is living; but concerning Moses, there is the question how he was there. Some said that an angel was there in his place. But this opinion is worthless, because Moses was there in his soul only. But how was he seen? It should be said that it was just as the angels are seen.

Peter’s reaction follows: And Peter answering, said, etc. And we can explain his words by attributing them to his carnality, or to his devotion.

Chrysostom attributes them to his carnality. Above, Christ had said that He was about to suffer, and Peter had rebuked Him, for which Christ rebuked him. Hence, Moses and Elijah appeared speaking about His Passion; and so, when Peter heard the prediction repeated, he could not accept it. Therefore, he did not want to object; for that reason, he thought that if Christ would stay there, He would avoid death: therefore, so that they would not quickly depart, he said, Let us make here three tabernacles.

And why did he say, One for Moses, and one for Elijah? It was because he saw that Christ desired His death, and he wanted these men to impede His death. Concerning Elijah, it is read in 2 Kings 1 that when the king sent fifty men, he made fire to come down from heaven. Likewise, it is read of Moses in Numbers 16, that when a quarrel occurred in the tabernacle, a cloud came down. For that reason, he thought that through Moses a cloud could be obtained, and through Elijah fire could be obtained. Others, however, ascribe this to Peter’s devotion. And, according to this, he does two things. Because:

1. He firstly mentions his reaction.
2. Secondly, he mentions his suggestion, where it is said, If you will, etc.

He says, therefore, Lord, it is good for us to be here. Due to his exceedingly great fervor at seeing Christ’s glory, he had been so affected that he wished never to be separated from Him, if God so willed. And what will it be in regard to those who shall be in perfect glory? Hence, those existing in that beatitude wish never to be separated from Him; But it is good for me to adhere to my God (Psalms 72:28).

Secondly, he makes a suggestion, and as it says in Luke 9:23, he did so not knowing what he said; hence, he says, If you will, let us make here three tabernacles: for we should submit our will to the divine will, as it was said above: Your will be done (Matthew 6:10). Hence, in saying this, Peter spoke well. On the other hand, he spoke badly for several reasons:

• He imagined that glory can be had without death, which is contrary to that passage in 2 Corinthians 5:1: For we know, if our earthly house of this habitation be dissolved, that we have a building of God, a house not made with hands, eternal in heaven.
• He imagined that the glory of the Saints is in this world; which is not here on earth, but in heaven; Be glad and rejoice for your reward is very great in heaven (Matthew 5:12).
• He imagined that they would need houses, but they do not need them on earth; on the contrary, they have them in heaven, as it is written: Behold the tabernacle of God with men (Revelation 21:3).
• He wanted three tabernacles to be made: for one suffices for the Father, and the Son, and the Holy Spirit.
• He put Christ on the same level as the others, but this ought not to be done in that way; I will not level God with man (Job 32:21).

O Peter, all men have one tabernacle, which is faith.

The testimony follows, And as he was yet speaking, behold a bright cloud overshadowed them, etc. Peter spoke foolishly; for that reason, he did not deserve a reply. He wanted a material tabernacle; for that reason, the Lord willed to show that the Saints have no need of one. Likewise, by the cloud, He wished to show Himself; His magnificence is in the clouds (Psalms 67:35). But sometimes a bright cloud appears, and sometimes a dark cloud appears; in Exodus 19 it is said that a cloud of darkness appeared; but here a shining cloud appeared, because it symbolizes the consolation of glory; God shall wipe away all tears from their eyes: and death shall be no more. Nor mourning, nor crying, nor sorrow shall be any more, for the former things are passed away (Revelation 21:4).

The testimony from the Father’s voice follows; hence, And a voice out of the cloud, saying, etc. But why did the voice come from the cloud? It was to symbolize that it is the Father’s voice. The Lord dwells in a cloud. This is my beloved Son, in whom I am well pleased. Christ’s dignity is indicated by the singularity of His sonship, by the perfection of His love, and by the likeness of His operation. Hence, the Father says: This is, as though in the singular, my Son. Others are sons by adoption; I have said: You are gods and all of you the sons of the most High (Psalms 81:6); but this is the true Son, singularly so, in fact, as it is said: The Son of God has come, and he has given us understanding that we may know the true God (1 John 5:20).

Likewise, He is beloved, but God’s love is different from our love. Our love is based on a creature’s goodness. For a thing is not good because I love it, but, rather, I love a thing because it is good. But God’s love is the cause of the goodness in things. And just as God poured out goodness in creatures through creation, so in His Son through generation, since He communicates all goodness to His Son; hence, creatures are blessed by participation, but He gave all His goodness to His Son; The Father loves the Son: and he has given all things into his hand (John 3:35). Hence, Love itself proceeds from the Father loving the Son, and from the Son loving the Father.

But it happens that a thing is given to someone, and he does not use well the things given to him, and, for that reason, he does not please the giver; but God gave to His Son a fullness of His gifts, and He used them well; for that reason, the Son pleases Him; hence, He says, in whom I am well pleased. Likewise, it is stated above: In whom I am pleased and in whom my soul rests (Matthew 12:18). Therefore, because this is so, hear you him. Hence, He implies that He was given to be the teacher of all men; The Lord your God will raise up to you a prophet of your nation, listen to him just as you listened to me (Deuteronomy 18:15). Or, hear you Him; not Moses, and not Elijah, except insofar as they teach Christ, or rather Christ’s doctrine.

Notice that Christ had the testimony of heaven by His Father, of hell by Moses, of paradise by Elijah, and of earth by the disciples: that in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2:10). Likewise, one should notice that there is a twofold regeneration: one is in Baptism, and the other is when we will be cleansed from all defilement of the spirit. Hence, in His baptism, Jesus is pointed out by a dove, which is a simple animal, to point out the simplicity conferred by Baptism: it is also a fruitful animal, to symbolize the other regeneration. He appeared in a bright cloud, to symbolize the clarity and the extinction of all sinful desire; And the Lord will create upon every place of mount Zion, and where he is called upon, a cloud by day, and a smoke and the brightness of a flaming fire in the night (Isaiah 4:5).

And the disciples hearing fell upon their face, and were afraid. Having set forth the transfiguration, here the effect upon the disciples is set forth. And:

1. Their fear is related.
2. Christ’s strengthening them against their fear is related.
3. The effect of His strengthening is related.

The second part is where it is said, And Jesus came, etc.; the third part is where it is said, And they lifting up their eyes, saw no one. He says, therefore, And the disciples hearing. They heard the Father’s voice from the cloud, as it is said in 2 Peter 1:18: This voice we heard, when we were in the mount. And he relates the sign of their fear, namely, that they fell upon their face.

Their fear follows, And they were very much afraid. But why were they afraid? Jerome gives three reasons:

1. They knew that they had erred, as it is said concerning Adam: Lord, I heard your voice in paradise; and I was afraid, because I was naked (Genesis 3:10).
2. It was because, being covered by the cloud, they recognized the presence of the Divine Majesty; The Lord went before them to show the way, by day in a pillar of a cloud, etc. (Exodus 13:21). And it is natural that anybody is stunned by that to which he is unaccustomed.
3. They were afraid on account of the voice from the cloud; What is all flesh, that it should hear the voice of the living God? (Deuteronomy 5:26).

And as a result of this, their strength failed; therefore, they fell upon their face.

But it should be noted that the wicked fall differently than do the Saints. The wicked fall backwards, as it is stated in 1 Samuel 4 of Eli, who, when he heard the news about the ark of the Lord, fell from his stool and having broken his neck, he breathed his last. But the Saints fall upon their faces; Who fell down upon their faces (Revelation 7:11). And the reason is that we do not see what is behind us. The eyes of a wise man are in his head (Ecclesiastes 2:14).

Afterwards, Christ’s strengthening is related. And He strengthens them by deed and word. He strengthens them by deed against their fear and fall: He strengthens them against their fear by His presence, because Jesus came. I will fear no evils, for you are with me (Psalms 22:4). And above it was said: It is I, do not be afraid (Matthew 14:27). Likewise, He strengthens them by His touch, because He gives strength to the weary (Isaiah 40:29); and in Daniel it is read, A hand touched me, and lifted me up (Daniel 10:10); hence, he says, He touched them. Similarly, He strengthened them as to their fall; hence, He said to them: Arise. Rise, you who sleep, and arise from the dead: and Christ shall enlighten you (Ephesians 5:14). Likewise, He strengthened them against fear saying, Fear not. That fear was pusillanimity, and they who rise from sin, put away fear, because perfect charity casts out fear (1 John 4:18).

Afterwards follows the effect of His strengthening, And they lifting up their eyes, saw no one, but only Jesus. And this is the effect of divine strengthening, because, having been strengthened by Christ, they see nothing but Jesus, nor do they rejoice or are strengthened in anything except in Him; For to me, to live is Christ: and to die is gain (Philippians 1:21). Likewise, they saw no one, but only Jesus, because once the shadow of the Law and the teaching of the Prophets, which are represented by Moses and Elijah, receded, only Christ’s teaching is held. Or, according to another literal interpretation, He alone remained, so that the voice would not seem to have been speaking about Moses or Elijah. Hence, when they did not appear it was certain that the voice was speaking about Him.

Afterwards, the command to delay the revelation of this vision is related; hence, he says, And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man. But what is the reason for this? There are three reasons:

1. As Jerome says, it was going to be that Christ would suffer and that the Jews would be scandalized; Unto the Jews indeed a stumbling block (1 Corinthians 1:23): therefore, if they had heard this, they might have been more scandalized: hence, they would have reckoned Christ’s suffering to have been unimportant.
2. Remigius expounds this verse as follows: it was because if He had made this vision known, He would never have accomplished what He desired to happen, and so, He would have thwarted His desire; for it is stated in Luke 22:15: With desire I have desired to eat this Passover with you.
3. Hilary expounds this passage as follows: He commanded silence because it was not fitting that spiritual glory be made known except through spiritual visions; but they were not yet spiritual; As yet the Spirit was not given (John 7:39).

And his disciples asked him, etc. In this part, He answers the disciples’ question. And:

1. Their question is related.
2. The response is related.
3. The effect is related.

The second part is where it is said, But he answering, etc.; the third part is where it is said, Then the disciples understood, etc.

The Apostles, seeing Him transfigured, were supposing that from then on He would begin to reign. For they had understood that Elijah was due to come first (Malachi 4). And since they had seen him, they thought that he had already come, and His kingdom was drawing near, as it is written: Behold the day shall come, etc. (Malachi 4:1). And: Behold, I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord, etc. (Malachi 4:5). But they did not know this passage from Scripture, because they were simple men, but from the sayings of the Scribes. Hence, they say, Why then do the scribes say that Elijah must come first?

The Scribes, who had known this from the Law, were speaking thus, but they were perverting Scripture. For there is a twofold coming of Christ, namely, a coming of glory; and, in reference to this coming, Elijah will precede Him; but there is another coming in the flesh: hence, those perverting Scribes were expounding the passage only of the latter coming.

The Lord clears up this difficulty. And firstly, He mentions the future coming of Elijah; secondly, He mentions his past coming. Hence, the Evangelist says: But he answering, said to them: Elijah indeed shall come. Hence, He speaks of a twofold Elijah, because He speaks of Elijah coming in his own proper person: and he shall come in this world to proclaim the way of justice, and restore all things, and he will convert men’s hearts to Christ. He will convert the Jews to the faith of the Patriarchs who had faith in Christ, because, as it is written, Blindness in part has happened in Israel, until the fullness of the Gentiles should come in, and so all Israel should be saved (Romans 11:25).

Augustine expounds this passage differently: He shall restore all things, because, when Antichrist has come, all men will be seduced; but, when Antichrist has died, all will be restored to the faith through the preaching of Elijah. Origen expounds this passage as follows: He shall restore, because if someone does not pay back what he owes, he is obliged to restore it. Every man is a debtor to death; and because Elijah had not yet died, when he shall come, he shall restore all things, and pay his debt to death.

It is added concerning the other Elijah, But I say to you, that Elijah is already come. Who is this? John the Baptist, not because he is Elijah in his person, as it is stated in John 1:21, when it was asked of him, Are you Elijah? And he said: I am not. But he is Elijah in his spirit and power: because just as Elijah will be the precursor of the second coming of Christ, so John was the precursor of the first coming. Likewise, just as Elijah was speaking against Jezebel, so John was speaking against Herodias: and just as Elijah was an inhabitant of the desert, so John was also. Hence, it is said of him: He shall go before him in the spirit and power of Elijah (Luke 1:17).

In spirit, not because the spirit of Elijah could change into John, as some have asserted, but, instead, he will have the same power. And they knew him not, meaning that they did not approve of him, as it is stated below (Matthew 21), where the Lord asked if John’s baptism was from heaven or from earth, because if they had said that it was from heaven, they would have been obliged to believe him. But have done to him whatever they wished, for they treated him badly, not according to what justice required, but instead they imprisoned him. Something similar is written concerning Jeremiah: For they treated him evil, who was consecrated a prophet from his mother’s womb .

So also the Son of man shall suffer from them. John was Christ’s precursor in respect to his birth, because just as John was born of an old and sterile woman above nature, so Christ was born of a virgin above nature. Likewise, He was His precursor in his preaching, because he began to preach saying, “Repent,” and so did Christ also. Likewise, he was His precursor in respect to his baptism: for that reason, it was required that he would be His precursor in respect to his passion, because just as he was killed on account of justice, so also was Christ. Hence, So also the Son of man shall suffer from them.

But from which ‘them’ will He suffer? It seems that it is not from those by whom John suffered, because John suffered from Herod, and Christ suffered from the Scribes. But it can be said that they suffered from the same men, because John suffered from Herod and the Jews were consenting, but Christ suffered from the Scribes, and Herod was consenting. Hence, He was subject to those parties and was given up to them; The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ (Psalms 2:2). Or, So also he shall suffer from them, so that the word them indicates a simple relation, because all are in one generation, from whom John and Christ suffered.

Afterwards, the effect of this reply is related where it is said, Then the disciples understood, that he had spoken to them of John the Baptist; then is when the Lord spoke to them. The declaration of your words gives light: and gives understanding to little ones (Psalms 119:130).

Here, He foretells the tranquility of glory, which is assaulted by diabolical possession and the disturbance of men. He foretells that the first assault ceases through the curing of a lunatic, and then He foretells the cessation of the second. Regarding the first point, the curing of a lunatic is related first. Second, He foretells His Passion, where it says, And when they abode together in Galilee, etc. Third, it deals with the paying of tribute, where it says, And when they were come to Capharnaum, etc. Concerning the first of these (the curing), He begins by healing. Second, He clarifies a difficulty, where it says, Jesus said to them, etc. Regarding this healing, the Evangelist does two things: first, the father's request is related; second, the fulfillment of the request is related, where it says, Bring him hither to me.

Regarding the first point, he does three things:

1. The time is related.
2. The identification of the sick man is related.
3. The request is related.

The time is related when he says, And when he was come to the multitude.

Peter, having been allured by the sweetness of glory, wanted to be always on the mountain. However, Christ, out of the charity He had for the multitudes—because Charity seeketh not her own (1 Corinthians 13:5)—wanted to come down from the mountain, so that the multitudes might have access to Him. Therefore, when He had come to the multitude, there came to him a man falling down on his knees. If He had not come down, that man would not have come to Him. And he approached humbly, because he was falling on his knees and because He hath had regard to the prayer of the humble (Psalms 101:18). This man can signify the human race: That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth (Philippians 2:10).

Then the father’s request is related. He does not request the cure of his son but merely declares his sickness. He does three things:

1. He declares the sickness.
2. He declares the incidents.
3. He declares that he was not finding a remedy.

He says, therefore, Lord, have pity on my son, for he is a lunatic. It should be observed that many men make requests for themselves, as was said above concerning the woman having an issue of blood. Sometimes someone makes a request for another, as is the case here. But sometimes He cures someone unasked, such as in a spiritual sickness, as is stated concerning the Publican in Luke 18. Sometimes someone is cured as a result of another's request, as it is stated in James 5: Pray one for another, that you may be saved. And sometimes someone is cured without prayer, as in the conversion of Paul (Acts 9).

But what does it mean when it says that he is a lunatic? A lunatic is properly one who is made insane according to the phases of the moon. But it seems that this man was not a lunatic, but a man possessed by the devil, because, below, it states that the devil went out from him.

It can be said that these are not the words of the Evangelist but of the deceived father, who thought that he was a lunatic. Or it is because, above in chapter 4, it stated that He cured lunatics, and these were men possessed by the devil. Some say, such as some doctors, that they were not made insane by the devil, but from an evil temperament or from the disposition of the body. They argue this is because when the moon is waxing, everything wet enlarges. So, since the human brain is very wet, when the moon is eclipsed, the brain itself also shrinks, and so such men suffer shrinkage of the brain when the moon wanes.

But this view is opposed to the faith, because Scripture expressly calls them possessed. It is evident that those who say this are speaking out of arrogance, because many ignorant men suffer in this way and, nevertheless, they quote the Scriptures. Therefore, it must be said that proud spirits strive in many ways to ensnare men and wish to defame them. For this reason, some demons bring about sicknesses and vexations according to the influences of the stars which they see to be suitable for this purpose, so that they may induce men into error, so that they may believe that they suffer much only due to the influence of the stars.

And suffereth much. Here the incidents are related. In any sickness there are various conditions; for some men have a higher fever, others have a lower fever, so also this man was grievously afflicted. For he falleth often into the fire, and often into the water; therefore, he was in great danger. It should be observed that the Lord does not withdraw His hand in dangers. For this reason, the man might have already been dead if the Lord had not extended His hand, as is read concerning Job (Job 1): although Satan was able to torment him much, nevertheless, the Lord commanded him not to lay hands upon his life.

By this man, erratic reasoning is signified, about which it is said: A fool is changed as the moon . And he falleth often into the fire, namely, the fire of anger; A fire is kindled in my wrath, and shall burn even to the lowest hell (Deuteronomy 32:22). Often into the water, namely, of concupiscence. Thou art poured out as water, grow thou not (Genesis 49:4).

I brought him to thy disciples, and they could not cure him. Here the wickedness of this man is mentioned, because he wanted to accuse the disciples; therefore: On the elect he will lay a blot . Consequently, the Lord rebukes him: Jesus answered and said: O unbelieving and perverse generation. His answer is thus related, and He does two things: first, He rebukes the fault; and second, He shows an act of kindness. He says, therefore, Jesus answered, etc.

This man wanted to defame the disciples to the multitudes, and even suggest that Jesus did not have this power, and many were agreeing with this. Therefore, Christ inveighs against the whole generation and accuses them of unbelief, saying, O unbelieving generation, because this failure was not due to an inability of the disciples, but due to their unbelief. Likewise, He accuses them of perversity, And perverse, because they were blaming the Apostles: They are a wicked and perverse generation. Is this the return thou makest to the Lord, O foolish and senseless people? (Deuteronomy 32:5).

How long shall I be with you? Here Christ points out two things: first, their impenitence; and second, divine patience. This is because the association of the righteous with the unrighteous is not fitting: If the wolf shall have fellowship with the lamb, so the sinner with the just ; What concord hath Christ with Belial? (1 Corinthians 6:15). Therefore, He means to say: ‘You have My fellowship, and nevertheless, you do not cease to slander Me and My disciples.’

And, as Jerome says, the Lord does not say this as one who is angered, but He speaks in the manner of a doctor who comes to a sick man who does not want to follow his instructions, and who says: ‘How long shall I visit you, who are not willing to follow my instructions?’ Therefore, He gives an example to prelates, that although men are opposed to them, they should nevertheless bestow acts of kindness, just as He did, who cured the son of this man who was slandering Him and His disciples.

Then came the disciples to Jesus secretly, etc. Above, the Lord cured the lunatic; here, He answers the disciples’ question. First, the question is presented; and second, the answer is presented, where it says, Jesus said to them, etc.

So that you may understand the question, you should know that above (chapter 10) the Lord had given them the power of casting out devils. Therefore, they were wondering if they had lost that gift through their own fault; for this reason, they came to Jesus, etc. But why did they come secretly? It was not because of shame, but because they were expecting to hear a great secret, and secret things should not be said to everyone: To you it is given to know the mysteries of the kingdom of heaven: but to them it is not given (Matthew 13:11).

Jesus said to them. Here, He responds. First, He answers their question; and second, He offers a general teaching, where it says, But this kind is not cast out but by prayer and fasting.

Regarding the first point, He first responds to the question, and second, He explains His answer, where it says, For, amen I say to you, etc. They had asked, Why could not we cast him out? The Lord answers, Because of your unbelief.

At this point, it should be considered that this was before they had received the Holy Ghost in that great fullness with which they were all filled with the Holy Ghost. Therefore, the Lord rebuked them in Luke 24:25: O foolish and slow of heart to believe! Nor is it surprising, because while the Lord was on the mountain, those who were foremost in the faith—namely, Peter, James, and John—were absent. For weakness of faith is the cause of not performing miracles, because the working of miracles is derived from God’s omnipotence, and faith relies upon God’s omnipotence. Therefore, where there is weakness of faith, there is a failure of miracles.

Therefore, it is stated above (chapter 13) that He performed only a few miracles in His own country because of their unbelief. Sometimes miracles occur because of the need of the one asking, as is stated above (chapter 15) concerning the woman of Canaan. Sometimes they occur to show the holiness of some saint, as is stated in 2 Kings 13, where it says that when raiders from Moab had come into the land of Israel, they cast the body of a dead man near the body of Elisha, and the man came back to life—not because the dead man deserved this, but rather to show the sanctity of Elisha.

For, amen I say to you, if you have faith as a grain of mustard seed, etc. Here He explains His answer. A kind of conditional proposition is presented: the antecedent is, If you have faith, etc., and the consequent is, You shall say to this mountain: Remove from hence hither. Some say that the faith which is compared to a grain of mustard seed is a little faith; it is as if He were to say: ‘If you have some faith, you shall say,’ etc. But Jerome disproves this, because the Apostle says: If I should have all faith, so that I could remove mountains (1 Corinthians 13:2). Therefore, perfect faith is required for the removal of mountains.

By His saying, As a grain of mustard seed, a threefold perfection of faith is indicated. For we find in a grain of mustard seed spiciness, fruitfulness, and littleness. Before a grain of mustard seed is ground into powder, it seems to have no spiciness; when it is ground, it begins to be spicy. So a believer, before he is tried, seems insignificant; but when he is worn down by trials, then his holiness appears. If now you must be for a little time made sorrowful in various temptations: that the trial of your faith, much more precious than gold which is tried by the fire, (1 Peter 1:6–7).

Likewise, we find fruitfulness in a grain of mustard seed (as mentioned above in chapter 13), because although it is small, it grows into a great tree, so that the birds of the air dwell there. This is said in Hebrews 11, where deeds of faith are recounted, and it continues: The saints by faith conquered kingdoms, etc. (Hebrews 11:33). We also find littleness in a grain of mustard seed, and the humility of faith can be designated by this. For then it is known who is humble in faith: when he consents to the words of God. If any man consent not to the words of God, He is proud (1 Timothy 6:4). So, on the contrary, he who consents to the words of God is humble.

Therefore, He means to say: If you have faith—and if you have a faith that is fervent, unfailing, fruitful in works, and if it is a small and humble faith—you shall say to this mountain: Remove from hence, and it shall remove.

Here there is a question, which unbelievers ponder: It is not found that the Apostles ever did this. Chrysostom replies: “And if it is not found to have been done by the Apostles, nevertheless, it is found to have been done by apostolic men.” For it is read in the Book of Dialogues of Blessed Gregory, that when a certain man wanted to construct a church but did not have space to build, he commanded a mountain to make way for him, and it did so. Or perhaps they did such things, but they were not written down. Or it can be said that if they did not do this, it was not because it was impossible, but because an opportunity did not arise. Therefore, miracles were sometimes performed out of necessity, and sometimes for utility; and because it was not necessary, they therefore did not perform this miracle.

Alternatively, the mountain represents the devil. Remove from hence hither, that is, from this body, and it shall remove. Or, according to Augustine, these words are to be applied to the spirit of pride.

And nothing shall be impossible to you. And what is this? Will they be omnipotent? No, because He alone is truly omnipotent, who by His own power is able to do all things. These men, however, do not act by their own power, but just as a king commands differently than his servant commands: a king commands in his own name, and the servant commands in the name of the king. But this kind of devil (the word this does not indicate the type of lunatic, but every kind of devil) is not cast out but by prayer and fasting. Chrysostom says that the more elevated the soul is, the more of a terror it is to devils; for Christ Himself was a terror to devils. Therefore, those who are joined to Christ are a terror to them.

Now, the lifting of the mind is hindered by heaviness of the flesh; it is hindered by overindulgence and drunkenness. Therefore, it is said: Take heed to yourselves, lest perhaps your hearts be overcharged with surfeiting and drunkenness, etc. (Luke 21:34). Consequently, one who is made heavy with drunkenness cannot have one’s mind lifted up to God. For this reason, fasting is required for the mind to be lifted up. Thus, in Tobit it is said: Prayer is good with fasting . Likewise: I Daniel gave my heart to pray with fasting. Therefore, as Origen says, for a spirit to be expelled, one must not give oneself to feasting, but to prayers and fasting.

Alternatively, the lunatic signifies the instability of the flesh, or one who is led by various desires. Who falleth often into the fire and the water—such are not cured except with fasting and prayer. The flesh lusteth against the spirit: and the spirit against the flesh (Galatians 5:17). Therefore, it is necessary that the disciples be weakened in respect to the flesh and strengthened in respect to the spirit. The spirit is strengthened by prayer, because prayer is an elevation of the soul to God; the flesh, however, is weakened by fasting. Or, because the spirit does not cease to war against the flesh, therefore, for such a fight to cease, good actions are required (which are signified by prayer), and abstinence from evil is required (which is signified by fasting).

And when they abode together in Galilee, etc. Above, the tranquility of glory was symbolized by the deliverance of the lunatic from the power of devils. This deliverance is accomplished through Christ’s death: That, through death, he might destroy him who had the empire of death, that is to say, the devil: and might deliver them, who through the fear of death were all their lifetime subject to servitude (Hebrews 2:14). Therefore, the Evangelist immediately adds about the foretelling of the Passion. First, the foretelling is related; and second, the effect is related, where it says, And they were troubled exceedingly.

Our Lord had foretold this before (chapter 16), foretells it now, and will again foretell it later. Why does He foretell it so many times? It is because things that are foreseen disturb less. Therefore, because it would happen that the disciples might be scandalized at the Lord’s death, He wished to foretell this often, so that they might be less scandalized. But He always adds something. Previously He made mention of His death, but not of His betrayal; here, however, He makes mention of the betrayal, saying, The Son of man shall be betrayed.

And He rightly says, Son of man, because even if He who is betrayed is the Lord of glory, nevertheless, He is betrayed insofar as He is the Son of Man. Therefore, Augustine says: “Although some things are said of the Son of God, and some things are said of the Son of man, nevertheless, a distinction is made, because weak things are said of His human nature, and firm things are said of His divine nature.” But He does not say by whom He was delivered up, because He delivered up Himself: Who delivered himself for me (Galatians 2:20). He was delivered up by His Father: who spared not even his own Son, but delivered him up for us all (Romans 8:32). Likewise, He was delivered up by Judas: Who also betrayed him (Matthew 10:4). Moreover, He was delivered up by the demons; in John 13 it states that the devil put into the heart of Judas to betray Him. And in Wisdom 2:12, it is said: Come, let us kill the just one.

And the third day he shall rise again. He will revive us after two days: on the third day he will raise us up, and we shall live in his sight (Hosea 6:3). The effect follows: And they were troubled. They were considering His death and Resurrection, but they did not see their utility. Because I have spoken these things to you, sorrow hath filled your heart (John 16:6).

And when they were come to Capernaum. After the tranquility of glory was finished, he relates the paying of tribute: The tribute hath ceased (Isaiah 14:4); The servant is free from his master (Job 3:19). Therefore, he does three things:

1. He relates the collection of tribute.
2. He relates the liberty of the sons.
3. He relates the payment of the tribute.

He says, And when he was come into the house,

Jesus prevented him, etc. Two denarii are called a didrachma. Therefore, every Jew was obliged to pay two denarii.

But why was that tribute paid? Some say that it was from the Law (Exodus 13). Specifically, because the Lord had killed all the firstborn of Egypt, He therefore decreed that the firstborn sons would be redeemed. Afterwards, He prescribed that the Levites be designated for God’s service. Later He commanded that the Levites be numbered, and more firstborn sons were found than Levites. Then He prescribed that a price be paid for their redemption. Jerome says that it is not from the Law of God, but of the emperor, and Judea had recently been made a tributary of the Romans, so that each person paid tax. And this seems more correct, because below it says: The kings of the earth, of whom do they receive tribute? Therefore, He speaks of imperial tribute.

But why were they asked to pay tribute in Capernaum? It is because tribute was received from everyone in his own city, and Capernaum was the principal city of Galilee.

But because they held Christ in reverence, they therefore did not approach Him, but Peter. And they did not ask him except with kindness: Doth not your master pay the didrachma? Then Peter’s response is related: He said: Yes. This might mean, it is true that He does not pay it. Chrysostom says that lest Peter be disturbed, he said, Yes, He pays it. Christ’s question follows, and then Peter’s reply. In His question, two things are to be considered: first, that Christ was not troubled by their inquiry, even though He had such dignity that He might have been somewhat indignant; and second, some men are so disposed that when they see a perceived weakness in a great man, they are immediately scandalized.

Therefore, lest they be scandalized, He prevented, and for this reason, He combined with His apparent weakness something great: namely, that being absent He knew what was said to Peter. All things are naked and open to his eyes (Hebrews 4:13). Likewise, it should be noted that He entrusts the judgment to Peter, because He was more frequently speaking to him, saying: What is thy opinion, Simon? Doth not the ear discern words? (Job 12:11). The kings of the earth, of whom do they receive tribute or custom?

There is a difference between tribute and custom: tribute is given for fields and vineyards; custom is paid per head. Therefore, a man who is subject ought to give something as a sign of his subjection, and this is called custom. He wishes to argue from this that since the children of kings do not pay tribute, He is not obliged to pay tribute, for He is the King of kings, through whom all kings reign. Likewise, according to the flesh, He was of royal seed: Who was made to him of the seed of David, according to the flesh (Romans 1:3). Chrysostom says that from this we can perceive that He is the natural Son of God, reinforcing what was previously stated about His divine Sonship.

And he said: Of strangers. Then Christ’s response is related, namely, that kings exempt their children. Why do you consume my people, and grind the faces of the poor? (Isaiah 3:15). For it seems just. For he who presides ought to care for his subjects; therefore, his subjects ought to serve him just as the members serve the body. For as the members of the body serve the whole body from their own resources, so every subject ought to serve his community from his own goods. Therefore, the Lord concludes, Then the children are free. Origen says: “This may be understood in one way as follows. ‘Then the children of the kings of the earth are free,’ but the children of God are free before God.”

But what does this have to do with the matter at hand? Either He is speaking according to the flesh concerning the sons of kings—and in this way, He was not a son of an earthly king according to the flesh—or if He is speaking according to the spirit, then all Christians will be free. But this is contrary to the Apostle: Render to all men their dues. Tribute, to whom tribute is due (Romans 13:2).

I say that this passage was true for Him, who was, by nature, the Son of God. For He was truly free. But His children, according to the spirit, have freedom in the same way that they have sonship: through their likeness to Christ, who is the Firstborn amongst many brethren (Romans 8:29). Insofar as they are conformed to the Firstborn, they are free. Who will reform the body of our lowness, made like to the body of his glory (Philippians 3:2).

But that we may not scandalize them, etc. It is true that the Lord is free, but because He took the form of a servant, as is stated in Philippians 2, He therefore did not refuse to pay, and in this He gave an example of humility.

And in this payment, three things to be praised and admired are observed.

1. His gentleness should be praised and admired, for He is meek, according to what He Himself testified above: Learn of me, because I am meek, and humble of heart (Matthew 11:29). He is properly called meek who wishes to offend no one: Be without offence to the Jew, and to the Gentiles and to the church of God (1 Corinthians 10:32).

   But, on the contrary, it is objected: Above it is stated that the disciples said, Dost thou know that the Pharisees, when they heard this word, were scandalized? (Matthew 15:12). And the Lord said: Let them alone: they are blind, and leaders of the blind. He did not then care about scandal, but here He cares about it. Therefore, it should be said that scandal sometimes arises from the truth, and then one should not be concerned. Sometimes it arises from weakness and ignorance, and one must be concerned about this type of scandal. If He had not paid, their scandal would have been due to their ignorance, because they did not know that He is God.

2. Christ’s poverty should also be admired, because He was so poor that He did not have the means to pay: Who being rich became poor for your sakes: that through his poverty you might be rich (2 Corinthians 8:9).

   Someone can object: Did He not have a purse? It is true, but everything in the purse had been designated for the use of the poor. He considered it robbery to spend what was for the use of the poor on other uses. Chrysostom says that He paid so that, in paying tribute, He shows His power on one hand, and a mystery on the other.

3. His providence should also be admired. He said, 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. On that stater was Caesar’s image, and this signifies the devil, who had nothing in Him: For the prince of this world cometh: and in me he hath not anything (John 14:30). And so, because He had nothing of the devil's, He did not wish to pay out of His own possessions that were tied to this world's system, but rather through a miracle.

   Therefore, Jerome says that we should be amazed how He could know that a fish would immediately come to him that had a stater in its mouth. If, however, this was not so, but He created the fish anew, it is to be admired; but if He led it to the hook, it was an act of great providence. By this fish that first came to the hook, the first martyr, St. Stephen, is understood, who had a stater in his mouth (worth a didrachma, and twofold), signifying Stephen himself, who saw His divinity and His humanity. Or it can be understood of Adam. Likewise, observe that if someone often speaks of riches and money, he has a stater in his mouth; therefore, he who converts such a man takes a fish that has a stater in its mouth. The fish also signifies humility. Therefore, He says, Take that, and give it to them for me and thee.

   And by the fact that tribute was paid for Peter and for Himself, it is signified that by Christ’s Passion, He acquired the glory of His Resurrection for Himself—For which cause, God also hath exalted him (Philippians 2:9)—while Peter and other men were redeemed from their punishment and guilt. Or, to put it another way, He suffered for Himself, so that He might acquire the glory of His Resurrection; He suffered for the people, so that He might wash them from their sins, for He Himself washed us from our sins in his own blood (Revelation 1:5).