And after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.
“(in Matt tom. xii. 40) Mark says in his own person, For he wist not what to say. Where it is matter for, consideration, whether perchance Peter spoke this in the confusion of his mind, by the motion of a spirit not his own; whether perchance that spirit himself who wished, as far as in him lay, to be a stumbling-block to Christ, so that He might shrink from that Passion, which was the saving of all men, did not here work as a seducer and wish under the colour of good to prevent Christ from condescending to men, from coming to them, and taking death upon Himself for their sakes.”
“(Hom. in Matt. 65) Luke in saying, After eight days, does not contradict this; for he reckoned in both the day on which Christ had spoken what goes before, and the day on which he took them up. And the reason that he took them up after six days, was that they might be filled with a more eager desire during the space of these days, and with a watchful and anxious mind attend to what they saw.”
“(Mor. 32, 6) Because, in the height of the brightness of heaven above, they who shine in righteousness of life, will cling to Him; for by the name of garments, He means the just whom He joins to Himself. There follows, And there appeared unto them Elias with Moses, and they were talking with Jesus.”
“Or else, by the fuller are meant holy preachers and purifiers of the soul, none of whom in this life can so live as not to be stained with some spots of sin; but in the coming resurrection all the saints shall be purged from every stain of sin. Therefore the Lord will make them such as neither they themselves by taking vengeance on their own members, nor any preacher by his example and doctrine, can make.”
“And He takes with Him the three chiefs of the Apostles, Peter, as confessing and loving him, John, as the beloved one, James, as being sublime in speech and as a divine; for so displeasing was he to the Jews, that Herod wishing to please the Jews slew him.”
2 And his garments became shining and exceeding white as snow, so as no fuller upon earth can make white.3 And there appeared to them Elias with Moses; and they were talking with Jesus.4 And Peter answering, said to Jesus: Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.5 For he knew not what he said: for they were struck with fear.6 And there was a cloud overshadowing them: and a voice came out of the cloud, saying: This is my most beloved son; hear ye him.7 And immediately looking about, they saw no man any more, but Jesus only with them.8 And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.9 And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.
“(in Matt. tom. xii. 43) After the shewing of the mystery on the mount, the Lord commanded His disciples, as they were coming down from the mount, not to reveal His transfiguration, before the glory of His Passion and Resurrection; wherefore it is said, And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.”
“(ubi sup.) Or thus; the disciples thought that the change which they had seen in Him in the mount, was His transformation to glory; and they say, If Thou hast already come in glory, wherefore doth not Thy forerunner appear? chiefly because they had seen Elias go away.”
“Which He did lest men should be offended, hearing such glorious things of Him Whom they were about to see crucified. It was not therefore fitting to say such things of Christ before He suffered, but after His resurrection they were likely to be believed.”
“(non in Gloss. sed ap. Chrys ubi sup.) He calls John Elias, not because he was Elias in person, but because he fulfilled the ministry of Elias; for as the latter will be the forerunner of the second advent, so the former has been that of the first.”
10 And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?11 Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man, that he must suffer many things and be despised.12 But I say to you, that Elias also is come, (and they have done to him whatsoever they would,) as it is written of him.13 And coming to his disciples, he saw a great multitude about them, and the scribes disputing with them.14 And presently all the people seeing Jesus, were astonished and struck with fear; and running to him, they saluted him.
“(ubi sup.) The Scriptures declare that this man was weak in faith, for Christ says, O faithless generation: and He adds, If thou canst believe. But although his want of faith was the cause of their not casting out the devil, he nevertheless accuses the disciples; wherefore it is added, And I spake to thy disciples that they should cast him out; but they could not. Now observe his folly; in praying to Jesus in the midst of the crowd, he accuses the disciples, wherefore the Lord before the multitude so much the more accuses him, and not only aims the accusation at himself, but also extends it to all the Jews; for it is probable that many of those present had been offended, and had held wrong thoughts concerning His disciples. Wherefore there follows, He answereth them and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? By which He shewed both that He desired death, and that it was a burden to Him to converse with them.”
“(Mor. x. 30) But he who is freed from the power of the evil spirit is thought to be dead; for whosoever has already subdued earthly desires, puts to death within himself his carnal mode of life, and appears to the world as a dead man, and many look upon him as dead; for they who know not how to live after the Spirit, think that he who does not follow after carnal pleasures is altogether dead.”
“(in Marc. 3, 38) In all cases, the difference between the mind of the Scribes and of the people ought to be observed; for the Scribes arc never said to have shewn any devotion, faith, humility, and reverence, but as soon as the Lord was come, the whole multitude was greatly amazed and feared, and ran up to Him, and saluted Him; wherefore there follows, And running to him, saluted him.”
“After He had shewn His glory in the mount to the three disciples, He returns to the other disciples, who had not come up with Him into the mount; wherefore it is said, And when he came to his disciples, he saw a great multitude about them, and the Scribes questioning with them. For the Pharisees, catching the opportunity of the hour when Christ was not present, came up to them, to try to draw them over to themselves.”
“(non occ.) Now he expresses in the words of his petition his want of faith; for that is the reason why he adds, But if thou canst do any thing, have compassion on us, and help us. For in that he says, If thou canst do any thing, he shews that he doubts His power, because he had seen that the disciples of Christ had failed in curing him; but he says, have compassion on us, to shew the misery of the son, who suffered, and the father, who suffered with him. It goes on: Jesus said unto him, If thou canst believe, all things are possible to him that believeth.”
15 And he asked them: What do you question about among you?16 And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.17 Who, wheresoever he taketh him, dasheth him, and he foameth, and gnasheth with the teeth, and pineth away; and I spoke to thy disciples to cast him out, and they could not.18 Who answering them, said: O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me.19 And they brought him. And when he had seen him, immediately the spirit troubled him; and being thrown down upon the ground, he rolled about foaming.20 And he asked his father: How long time is it since this hath happened unto him? But he said: From his infancy:21 And oftentimes hath he cast him into the fire and into waters to destroy him. But if thou canst do any thing, help us, having compassion on us.22 And Jesus saith to him: If thou canst believe, all things are possible to him that believeth.23 And immediately the father of the boy crying out, with tears said: I do believe, Lord: help my unbelief.24 And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him; and enter not any more into him.25 And crying out, and greatly tearing him, he went out of him, and he became as dead, so that many said: He is dead.26 But Jesus taking him by the hand, lifted him up; and he arose.27 And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?28 And he said to them: This kind can go out by nothing, but by prayer and fasting.29 And departing from thence, they passed through Galilee, and he would not that any man should know it.30 And he taught his disciple, and said to them: The Son of man shall be betrayed into the hands of men, and they shall kill him; and after that he is killed, he shall rise again the third day.
“(Vict. Ant. e Cat. in Marc. Sed v. Chrys. Hom. in Matt. 58) By the very sight, persuading them to humility and simplicity; for this little one was pure from envy and vain glory, and from a desire of superiority. But He does not only say, If ye become such, ye shall receive a great reward, but also, if ye will honour others, who are such for my sake. Wherefore there follows: And when he had taken him in his arms, he said unto them, Whosoever shall receive one of such children in my name, receiveth me.”
“Where it is to be observed, that the disciples disputed by the way concerning the chief place, but Christ Himself sat down to teach humility; for princes toil while the humble repose.”
“(in Marc. 3, 39) He always mingles together sorrowful and joyful things, that sorrow should not by its suddenness frighten the Apostles, but be borne by them with prepared minds.”
“It is after miracles that the Lord inserts a discourse concerning His Passion, lest it should be thought that He suffered because He could not help it; wherefore it is said, And they departed thence, and passed through Galilee: and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him.”
“Capernaum means the city of consolation, and agrees with the former sentence, which He had spoken: And after that he is killed, he shall arise the third day. There follows: And being in the house he asked them, What was it that ye disputed among yourselves by the way? But they held their peace.”
31 But they understood not the word, and they were afraid to ask him.32 And they came to Capharnaum. And when they were in the house, he asked them: What did you treat of in the way?33 But they held their peace, for in the way they had disputed among themselves, which of them should be the greatest.34 And sitting down, he called the twelve, and saith to them: If any man desire to be first, he shall be the last of all, and the minister of all.35 And taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:36 Whosoever shall receive one such child as this in my name, receiveth me. And whosoever shall receive me, receiveth not me, but him that sent me.37 John answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us, and we forbade him.38 But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name, and can soon speak ill of me.
“(de Con. Evan. 4. 5.) We must take care that this saying of the Lord appear not to be contrary to that, where He says, He who is not with me is against me. (Luke 11:23) Or will any one say that the difference lies in that here He says to His disciples, For he that is not against you is on your part, but in the other He speaks of Himself, He who is not with me is against me? As if indeed it were possiblel that he who is joined to Christ’s disciples, who are as His members, should not be with Him. How if it were so, could it be true that he that receiveth you receiveth me? (Matt. 10:40) Or how is he not against Him, who is against His disciples? Where then will be that saying, He who despiseth you, despiseth me? But surely what is implied is, that a man is not with Him in as far as he is against Him, and is not against Him in as far as he is with Him. For instance, he who worked miracles in the name of Christ, and yet did not join himself to the body of His disciples, in as far as he worked the miracles in His name, was with them, and was not against them: again, in that he did not join their society, he was not with them, and was against them. But because they forbade his doing that in which he was with them, the Lord said unto them, Forbid him not; for they ought to have forbidden his being without their society, and thus to have persuaded him of the unity of the Church, but they should not have forbidden that in which he was with them, that is, his commendation of the name of their Lord and Master by the expulsion of devils. Thus the Church Catholic does not disapprove in heretics the sacraments, which are common, but she blames their division, or some opinion of theirs adverse to peace and to truth; for in this they are against us.”
“(in Ezech. 1. Hom. 7) We must observe, however, that in our good works we must sometimes avoid the offence of our neighbour, sometimes look down upon it as of no moment. For in as far as we can do it without sin, we ought to avoid the offence of our neighbour; but if a stumblingblock is laid before men in what concerns the truth, it is better to allow the offence to arise, than that the truth should be abandoned.”
“(ubi sup.) John, loving the Lord with eminent devotion, thought that He who performed an office to which He had no right was to be excluded from the benefit of it. Wherefore it is said, And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.”
“Or again, some unbelievers, seeing that the name of Jesus was full of virtue, themselves used it, and performed signs, though they were unworthy of Divine grace; for the Lord wished to extend His name even by the unworthy.”
“(Vict. Ant. e Cat. in Marc.) For many believers received gifts, and yet were, not with Christ, such was this man who cast out devils; for there were many of them deficient in some way; some were pure in life, but were not so perfect in faith; others again, contrariwise.”
39 For he that is not against you, is for you.40 For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward.41 And whosoever shall scandalize one of these little ones that believe in me; it were better for him that a millstone were hanged around his neck, and he were cast into the sea.42 And if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire:43 Where there worm dieth not, and the fire is not extinguished.
“(Hom. in Matt. 59) He says not this of our limbs, but of our intimate friends, whom as being necessary to us we look upon as our limbs; for nothing is so hurtful as mischievous society.”
“(de Civ. Dei, 21.9) But those who hold that both of these, namely, the fire and the worm, belong to the pains of the soul, and not of the body, say also that those who are separated from the kingdom of God are tortured, as with fire, by the pangs of a soul, repenting too late, and hopelessly; and they not unfitly contend that fire may be put for that burning grief, as says the Apostle, Who is offended, and I burn not? (2 Cor. 11:29) They also think that by the worm must be understood the same grief, as is said: As a moth destroys a garment, and a worm wood, so grief tortures the heart of man. (Prov. 25:20. vulg.) All those who hesitate not to affirm that there will be pain both of body and soul in that punishment, affirm that the body is burnt by the fire. But although this is more credible, because it is absurd that there either the pains of body or of soul should be wanting, still I think that it is easier to say that both belong to the body than that neither; and therefore it seems to me that Holy Scripture in this place is silent about the pains of the soul, because it follows that the soul also is tortured in the pains of the body. Let each man therefore choose which he will, either to refer the fire to the body, the worm to the soul, the one properly, the other in a figure, or else both properly to the body; for living things may exist even in fire, in burnings without being wasted, in pain without death, by the wondrous power of the Almighty Creator. It goes on: And if thy foot offend thee, cut it off: it is better for thee to enter halt into life, than having two feel to be cast into hell, into the fire that never shall be quenched; where their worm, dieth not, and the fire is not quenched.”
“(De cura past. iii. c. 22) Or this is said against those whom greater knowledge, while it raises above their neighbours, cuts off from the fellowship of others; thus the more their learning increases, the more they unlearn the virtue of concord.”
“For as salt preserves flesh, and suffers it not to breed worms, so also the discourse of the teacher, if it can dry up what is evil, constrains carnal men, and suffers not the undying worm to grow up in them. But if it be without saltness, that is, if its virtue of drying up and preserving be gone, with what shall it be salted?”
“(non occ.) By maimed He means, deprived of the help of some friend, for it is better to enter into life without a friend, than to go with him into hell.”
44 And if thy foot scandalize thee, cut it off. It is better for thee to enter lame into life everlasting, than having two feet, to be cast into the hell of unquenchable fire:45 Where their worm dieth not, and the fire is not extinguished.46 And if thy eye scandalize thee, pluck it out. It is better for thee with one eye to enter into the kingdom of God, than having two eyes to be cast into the hell of fire:47 Where the worm dieth not, and the fire is not extinguished.48 For every one shall be salted with fire: and every victim shall be salted with salt.49 Salt is good. But if the salt became unsavoury; wherewith will you season it? Have salt in you, and have peace among you.