St Matthew Chapter XVII : Verses 1-13
Contents
- Matt. xvii. 1-13. Douay-Rheims text & Latin text (Vulgate).
- Notes on the text.
- Additional Notes: The three narratives of the Transfiguration harmonized. Sequence of events leading up to the Transfiguration. The bright cloud. The Time of the Transfiguration. Why the Apostles were allowed to see Jesus transfigured.
Matt. xvii. 1-13
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| He was transfigured before them. J-J Tissot. Brooklyn Museum. |
Et post dies sex assumit Jesus Petrum, et Jacobum, et Joannem fratrem ejus, et ducit illos in montem excelsum seorsum :
2 And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow.
et transfiguratus est ante eos. Et resplenduit facies ejus sicut sol : vestimenta autem ejus facta sunt alba sicut nix.
3 And behold there appeared to them Moses and Elias talking with him.
Et ecce apparuerunt illis Moyses et Elias cum eo loquentes.
4 And Peter answering, said to Jesus: Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles, one for thee, and one for Moses, and one for Elias.
Respondens autem Petrus, dixit ad Jesum : Domine, bonum est nos hic esse : si vis, faciamus tria tabernacula, tibi unum, Moysi unum, et Eliae unum.
5 And as he was yet speaking, behold a bright cloud overshadowed them. And lo, a voice out of the cloud, saying: This is my beloved Son, in whom I am well pleased: hear ye him.
Adhuc eo loquente, ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens : Hic est Filius meus dilectus, in quo mihi bene complacui : ipsum audite.
6 And the disciples hearing, fell upon their face, and were very much afraid.
Et audientes discipuli ceciderunt in faciem suam, et timuerunt valde.
7 And Jesus came and touched them: and said to them, Arise, and fear not.
Et accessit Jesus, et tetigit eos : dixitque eis : Surgite, et nolite timere.
8 And they lifting up their eyes saw no one but only Jesus.
Levantes autem oculos suos, neminem viderunt, nisi solum Jesum.
9 And as they came down from the mountain, Jesus charged them, saying: Tell the vision to no man, till the Son of man be risen from the dead.
Et descendentibus illis de monte, præcepit eis Jesus, dicens : Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat.
10 And his disciples asked him, saying: Why then do the scribes say that Elias must come first?
Et interrogaverunt eum discipuli, dicentes : Quid ergo scribæ dicunt, quod Eliam oporteat primum venire?
11 But he answering, said to them: Elias indeed shall come, and restore all things.
At ille respondens, ait eis : Elias quidem venturus est, et restituet omnia.
12 But I say to you, that Elias is already come, and they knew him not, but have done unto him whatsoever they had a mind. So also the Son of man shall suffer from them.
Dico autem vobis, quia Elias jam venit, et non cognoverunt eum, sed fecerunt in eo quaecumque voluerunt. Sic et Filius hominis passurus est ab eis.
13 Then the disciples understood, that he had spoken to them of John the Baptist.
Tunc intellexerunt discipuli, quia de Joanne Baptista dixisset eis.
Notes
1. after six days. “ St Luke says, after eight days, not contradicting St Matthew, but most fully agreeing with him. The one expressed both the day on which Jesus spoke (i.e. His discourse on His Passion) and that on which He led them up, but St Mark speaks only of the days between ” (St John Chrys., Hom., lvi.). The Jews generally reckoned time inclusively.
taketh . . . Peter and James and John. As He had done when He raised Jairus’ daughter. They were to be the three privileged witnesses of his Transfiguration, that they might he strengthened to witness His Agony in Gethsemani ; — Peter, the future Vicar of Christ; John, the beloved disciple ; and James, the first of the apostles who suffered martyrdom.
Note. — “Three” was the number of witnesses legally exacted by the Jewish Law. There were also three heavenly witnesses — God the Father, Moses, and Elias.
bringeth them up. In like manner, on Ascension-day he led them out as far as Bethania (St Luke xxiv. 50).
apart. He led them apart, and then retired Himself to pray. This was the usual prelude to any event of great moment.
2. he was transfigured. Lit. “metamorphosed” (μετεμορφώθη). Changed in outward appearance. Our Lord appeared in glory ; the Divine Nature, habitually concealed, now revealed Itself by glorifying the humanity of our Lord. In reality, it was less a miracle than the cessation of the miracle, which had thus kept the Divinity hidden in the Sacred Humanity since the Incarnation. The “clarity” of Jesus’ body was thus visible to the apostles. The bodies of the just after the resurrection will have the four qualities of clarity, impassibility, agility and spirituality.
his face did shine, etc. In St Luke we read whilst he prayed, the shape of his countenance was altered. “When our Lord was transfigured He did not lose His form and aspect, hut He appeared to His apostles as He will appear to all at the day of judgment” (St Jerome). Our Lord, though glorified, was recognized by His apostles. So, too, the saints in heaven will retain their personal identity.
white as snow. All the Codices except D have here “white as light” ( λευκὰ ὡς τὸ φῶς). St Mark has white as snow, so as no fuller upon earth can make white. In St Luke we read, his raiment became white and glittering. All three Synoptists note the brightness of our Lord’s garments, and the words failed them to express their dazzling whiteness : — they glistened like snow. Perhaps the snow-capped peaks of Lebanon suggested the comparison.
3. Moses and Elias. The apostles could only know who they were either —
(a) By a special revelation.
(b) By the conversation which took place.
(c) Perhaps by their appearing as the Jews generally represented them.
Note. — Moses was the lawgiver ; Elias, one of the greatest of the prophets. Hence their apparition with Jesus proved that these leaders whom the Jews professed to follow and obey (i.e. the Law and the Prophets) acknowledged Jesus as the Messias.
talking with him. Both Moses and Elias appeared in majesty, and they spoke of his decease that he should accomplish in Jerusalem (St Luke ix. 31). Therefore this vision corroborated our Lord’s previous prophecy, and mentioned the place of His death. The original word is “exodus,” or “going forth” (τὴν ἔξοδον αὐτου). “Exodus” is a very weighty word, involving “ His Passion, Cross, Death, Resurrection, and Ascension.”
4. Peter answering, said. He was as ardent and impetuous as ever. No one had addressed St Peter ; the expression is an ordinary Hebrew idiom, meaning “ speaking.” The voices aroused the three apostles from their stupor. Cf. Peter, and they that were with him, were heavy with sleep. And waking, they saw his glory, and the two men that stood with him (St Luke). Some commentators are of opinion that they did not actually give way to sleep, since the words of St Luke, waking, they saw his glory, etc., would, in the original Greek, be better translated “nevertheless remaining awake” (διαγρηγορήσαντες ). Others conclude that they actually slept, but were aroused by the brightness of the light and the voices. The three disciples, when thoroughly aroused from their drowsiness, perceived Moses and Elias, The “ sign from heaven ” demanded by the haughty Pharisees, and refused to them, was granted to the three lowly disciples.
Lord, it is good, etc. St Peter thought it preferable to remain there ; thus our Lord might avoid His enemies in Jerusalem. From St Luke we learn that these words were said as Moses and Elias disappeared. Cf. And it came to pass that as they were departing from him, Peter saith to Jesus : Master, it is good, etc.
if thou wilt. Peculiar to St Matthew.
three tabernacles. Tents of wattled boughs, such as were used at the Feast of Tabernacles. St Luke remarks that St Peter spoke, not knowing what he said. He was too much overcome by fear and other emotions to reflect that the Son of man must suffer many things, and that to remain on the Mount of the Transfiguration would frustrate this design.
5. a bright cloud overshadowed them. Cf. And they were afraid, when they entered into the cloud (St Luke). Moses and Elias had disappeared, and now Jesus and His three apostles seem to be enveloped in a “ bright ” cloud. Probably it was the Shechinah or visible glory of God. “ Because it was His desire not to alarm but to teach, it is bright cloud” (St John Chrysostom), not a “very thick” one, as on Mount Sinai.
lo, a voice, etc. St Luke notes that, whilst the voice was uttered, Jesus was found alone. The voice of God bore witness to His Beloved Son, The same words are repeated that were uttered at our Lord’s Baptism, with the addition. Hear ye him.
This is my beloved Son, etc., — i.e., my Son, the Beloved. The original Hebrew expression means the only begotten Son by eternal generation, not “a son of God” by adoption, like the blessed and those in a state of grace. St Matthew alone gives the words in full, in whom I am well pleased.
6. very much afraid. The original is extremely expressive, and implies very great dread or terror (ἐφοβήθησαν σφόδρα).
8. lifting up their eyes. Either to see if Moses and Elias had returned, or perhaps with no definite intention, as men gaze about in fear and trembling when greatly terrified.
but only Jesus. Their Master was there to reassure them by His loving “ Fear not.” The vision was now over.
9. came down from the mountain. This happened on the next day. Cf. And it came to pass the day following, when they came down from the mountain, there met him a great multitude (St Luke).
Jesus charged them. Possibly one reason for this prohibition was, that Jesus did not wish to raise hopes of a Messias who should triumph as an earthly king. They were not even to reveal it to the other nine apostles, since they were not to tell any man.
Tell the vision (τὸ ὅραμα), — i.e. these things which they had seen (St Luke). They obeyed the injunction to keep silence, unlike those whom our Lord had healed, and told not to reveal who had cured them. Cf. They kept the word to themselves (St Mark), but only in those days (St Luke). After the Ascension they spoke of it (see 2 Peter i. 16-18 ; St John i. 14 ; 1 St John i. 1).
risen from the dead. These words puzzled the apostles greatly. They had seen Elias, who was to come, and had heard Jesus speak of His Passion ; now their lips are sealed as regards the vision until after our Lord’s Resurrection, and it is to take place in their lifetime, for He was not referring to the resurrection of the last day. Hence their questioning together what that should mean when he shall be risen from the dead (St Mark).
10. Why then do the scribes say ? etc. The apostles knew that Elias was to come as the Forerunner of the Messias, and believing Christ to be the Messias, they wondered why Elias had not previously appeared : — Why, then, had he not come first ?
Additional Notes
The three narratives of the Transfiguration harmonized.
(St Matt. xvii. 1-13. St Mark ix. 1-2. St Luke ix. 28-36.)
(1) It took place on the eighth day (inclusive) after St Peter’s confession of faith.
(2) Jesus leads Peter, James, and John apart up a high mountain.
(3) Jesus prays, and is transfigured ; Moses and Elias appear and speak with Him concerning His “ decease.”
(4) The apostles are aroused from their drowsiness, hear the voices, and see Christ transfigured.
(5) As Moses and Elias are departing, Peter proposes to build three tabernacles.
(6) While he is speaking a bright cloud overshadows them, and they are afraid when they enter into the cloud.
(7) A heavenly Voice is heard saying, “ This is my beloved Son,” etc.^ while this Voice is speaking, Jesus is found alone.
(8) The apostles fall upon their faces in fear.
(9) Jesus touches them ?ind says, “ Arise and be not afraid.”
(10) They look up “immediately” and see no man, but Jesus only with them.
(11) He charges them to tell no man until after His Eesurrection.
(12) They obey, but question among themselves.
Sequence of events leading up to the Transfiguration.
(A) Jesus is rejected by the Pharisees, and He departs from them and leaves Galilee.
(B) St Peter makes his glorious confession of faith in Christ as the Messias at Cmsarea Phili})pi, and acknowledges His Divinity.
(C) Jesus reveals to St Peter his future greatness as Head of the Church.
(D) The mysteries of the Passion are gradually unfolded to the disciples. St Peter rejects the idea of a sutfering Messias,
(E) Jesus teaches that self-renunciation is necessary for all His followers.
(F) The Transfiguration reveals to the favoured three that Christ is the Messias of whom the Prophets spoke, and the Voice from heaven proclaims Jesus to be the “ Son of God.”
The bright cloud. In Holy Scripture, God is frequently represented as revealing His presence and majesty by a “cloud.” Thus we read, “behold the glory of the Lord appeared in a cloud” (Exod. xvi. 10). “ Lo, now will I come to thee in the darkness of a cloud,” etc. (xix. 9). “ Who makest the clouds thy chariot,” etc. (Ps. ciii. 3). Many
other texts might be cited. St Luke says, “ they were afraid when they entered into the cloud” (ix. 34). It has been questioned to whom the “ they ” refers. Did the disciples enter the cloud ? The most common opinion is that they did, for certainly the first ‘ ‘ they ” refers to the apostles, and why should they be afraid at seeing the vision disappear ? It would seem that all entered the cloud, then Moses and Elias gradually disappeared. St Peter spoke as though he would hold them back, then the Voice was heard when Jesus was alone and still transfigured.
The Time of the Transfiguration. Was it night or day ? The general consensus of opinion leans to night, since —
(a) Jesus retired to pray, and He was accustomed to retire thus at night.
(b) The apostles were heavy with sleep, hence we may conclude it was night.
(c) St Luke tells us, “ the day following when they came down from the mountain there met him a great multitude,” etc. This looks as though our Lord and His apostles had passed the night on the mountain, and that the next day the nine apostles and the multitude were going up the mount to seek Him and implore His aid.
Why the Apostles were allowed to see Jesus transfigured.
(1) In order to strengthen their faith in Christ as the Messias, and to prepare them for the Passion of Jesus,
(2) To teach them that, by His Passion, He was fulfilling the Law and the Prophets, and that both pointed to Him as the Messias.
(3) To teach them that the path to glory lies by the road to Calvary.
(4) To attach them more firmly to His service.
Note. — From the time of the Transfiguration we remark that —
(a) Our Lord works fewer miracles : five only are recorded between the Transfiguration and the Passion.
(b) Our Lord’s public sermons are more rare ; He speaks oftener with the Twelve, and His Passion is frequently the subject of His instructions.
The Transfiguration naturally made a deep impression on the three apostles. St Janies the Great did not live long enough to leave his impressions in writing, but St Peter, about thirty-five years after the event, thus wrote :
“ For we have not followed cunningly devised fables, when we made known to you the power and presence of our Lord Jesus Christ : but having been made eye-witnesses of his majesty. For he received from God the Father, honour and glory : this voice coming down to him from the excellent glory. This is my beloved Son, in whom I have pleased myself, hear ye him. And this voice we heard brought from heaven, when we were with him in the holy mount” (2 St Peter i. 16, 17, 18).
St John also evidently had the Transfiguration in mind when he wrote the following passages: —
“And the Word was made flesh, and dwelt among us (and we saw his glory, the glory as it were of the only-begotten of the Father), full of grace and truth ” (St John i. 14).
“ That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life ” (1 St John i. 1).
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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