Thomas Aquinas Commentary Matthew 17:1-13

"And after six days Jesus taketh with him Peter, and James, and John his brother, and bringeth them up into a high mountain apart: and he was transfigured before them; and his face did shine as the sun, and his garments became white as the light. And behold, there appeared unto them Moses and Elijah talking with him. And Peter answered, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. While he was yet speaking, behold, a bright cloud overshadowed them: and behold, a voice out of the cloud, saying, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them and said, Arise, and be not afraid. And lifting up their eyes, they saw no one, save Jesus only. And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. And his disciples asked him, saying, Why then say the scribes that Elijah must first come? And he answered and said, Elijah indeed cometh, and shall restore all things: but I say into you, that Elijah is come already, and they knew him not, but did unto him whatsoever they would. Even so shall the Son of man also suffer of them. Then understood the disciples that he spake unto them of John the Baptist." — Matthew 17:1-13 (ASV)

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).