Transfiguration

Ancient. The Son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. (Worthington) --- Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, Chap. i. (Haydock) --- He takes cognizance of all, and punishes accordingly. (Calmet)

Fire. Psalm xcvi. 3. --- Thousands. Greek implies one million and one hundred millions. (Menochius) --- The angels are very numerous, particularly the highest, styled assistants. (St. Thomas Aquinas; Worthington)

Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. (Matthew xxvi. 64.) (Calmet) --- He had the form of man, as he had the nature. (Menochius) --- He is clearly predicted. by his power antichrist is overthrown. (Worthington)

Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Matthew xxviii. 18. (Calmet)

9 I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. 10 A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. 11 I beheld then because of the voice of the great words which the horn spake: I beheld even till the beast was slain, and his body destroyed, and given to the burning flame. 12 As concerning the rest of the beasts, they had their dominion taken away: yet their lives were prolonged for a season and time. 13 I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. 14 And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.

Whether we understand the fourth beast to signify the Syrian empire, or the Roman, or the former as the figure of the latter, it is plain that these verses are intended for the comfort and support of the people of God in reference to the persecutions they were likely to sustain both from the one and from the other, and from all their proud enemies in every age; for it is written for their learning on whom the ends of the world have come, that they also, through patience and comfort of this scripture, might have hope. Three things are here discovered that are very encouraging:—

I. That there is a judgment to come, and God is the Judge. Now men have their day, and every pretender thinks he should have his day, and struggles for it. But he that sits in heaven laughs at them, for he sees that his day is coming, Ps. xxxvii. 13 . I beheld ( v. 9 ) till the thrones were cast down, not only the thrones of these beasts, but all rule, authority, power, that are set up in opposition to the kingdom of God among men ( 1 Cor. xv. 24 ): such are the thrones of the kingdoms of the world, in comparison with God's kingdom; those that see them set up need but wait awhile, and they will see them cast down. I beheld till thrones were set up (so it may as well be read), Christ's throne and the throne of his Father. One of the rabbin confesses that these thrones are set up, one for God, another for the Son of David. It is the judgment that is here set, v. 10 . Now, 1. This is intended to proclaim God's wise and righteous government of the world by his providence; and an unspeakable satisfaction it gives to all good men, in the midst of the convulsions and revolutions of states and kingdoms, that the Lord has prepared his throne in the heavens and his kingdom rules over all ( Ps. ciii. 19 ), that verily there is a God that judges in the earth, Ps. lviii. 11 . 2. Perhaps it points at the destruction brought by the providence of God upon the empire of Syria, or that of Rome, for their tyrannizing over the people of God. But, 3. It seems principally designed to describe the last judgment, for though it follow not immediately upon the dominion of the fourth beast, nay, though it be yet to come, perhaps many ages to come, yet it was intended that in every age the people of God should encourage themselves, under their troubles, with the belief and prospect of it. Enoch, the seventh from Adam, prophesied of it, Jude 14 . Does the mouth of the enemy speak great things, v. 8 . Here are far greater things which the mouth of the Lord has spoken. Many of the New-Testament predictions of the judgment to come have a plain allusion to this vision, especially St John's vision of it, Rev. xx. 11, 12 . (1.) The Judge is the Ancient of days himself, God the Father, the glory of whose presence is here described. He is called the Ancient of days, because he is God from everlasting to everlasting. Among men we reckon that with the ancient is wisdom, and days shall speak; shall not all flesh then be silent before him who is the Ancient of days? The glory of the Judge is here set forth by his garment, which was white as snow, denoting his splendour and purity in all the administrations of his justice; and the hair of his head clean and white, as the pure wool, that, as the white and hoary head, he may appear venerable. (2.) The throne is very formidable. It is like the fiery flame, dreadful to the wicked that shall be summoned before it. And the throne being movable upon wheels, or at least the chariot in which he rode the circuit, the wheels thereof are as burning fire, to devour the adversaries; for our God is a consuming fire, and with him are everlasting burnings, Isa. xxxiii. 14 . This is enlarged upon, v. 10 . As to all his faithful friends there proceeds out of the throne of God and the Lamb a pure river of water of life ( Rev. xxii. 1 ), so to all his implacable enemies there issues and comes forth from his throne a fiery stream, a stream of brimstone ( Isa. xxx. 33 ), a fire that shall devour before him. He is a swift witness, and his word a word upon the wheels. (3.) The attendants are numerous and very splendid. The Shechinah is always attended with angels; it is so here ( v. 10 ): Thousand thousands minister to him, and ten thousand times ten thousand stand before him. It is his glory that he has such attendants, but much more his glory that he neither needs them nor can be benefited by them. See how numerous the heavenly hosts are (there are thousands of angels ), and how obsequious they are—they stand before God, ready to go on his errands and to take the first intimation of his will and pleasure. They will particularly be employed as ministers of his justice in the last judgment day, when the Son of man shall come, and all the holy angels with him. Enoch prophesied that the Lord should come with his holy myriads. (4.) The process is fair and unexceptionable: The judgment is set, publicly and openly, that all may have recourse to it; and the books are opened. As in courts of judgment among men the proceedings are in writing and upon record, which is laid open when the cause comes to a hearing, the examination of witnesses is produced, and affidavits are read, to clear the matter of fact, and the statute and common-law books are consulted to find out what is the law, so, in the judgment of the great day, the equity of the sentence will be as incontestably evident as if there were books opened to justify it.

II. That the proud and cruel enemies of the church of God will certainly be reckoned with and brought down in due time, v. 11, 12 . This is here represented to us, 1. In the destroying of the fourth beast. God's quarrel with this beast is because of the voice of the great words which the horn spoke, bidding defiance to Heaven, and triumphing over all that is sacred; this provokes God more than any thing, for the enemy to behave himself proudly, Deut. xxxii. 27 . Therefore Pharaoh must be humbled, because he has said, Who is the Lord? and has said, I will pursue, I will overtake. Enoch foretold that therefore the Lord would come to judge the world, that he might convince all that are ungodly of their hard speeches, Jude 15 . Note, Great words are but idle words, for which men must give account in the great day. And see what becomes of this beast that talks so big: He is slain, and his body destroyed and given to the burning flame. The Syrian empire, after Antiochus, was destroyed. He himself died of a miserable disease, his family was rooted out, the kingdom wasted by the Parthians and Armenians, and at length made a province of the Roman empire by Pompey. And the Roman empire itself (if we take that for the fourth beast), after it began to persecute Christianity, declined and wasted away, and the body of it was destroyed. So shall all thy enemies perish, O Lord! and be slain before thee. 2. In the diminishing and weakening of the other three beasts ( v. 12 ): They had their dominion taken away, and so were disabled from doing the mischiefs they had done to the church and people of God; but a prolonging in life was given them, for a time and a season, a set time, the bounds of which they could not pass. The power of the foregoing kingdoms was quite broken, but the people of them still remained in a mean, weak, and low condition. We may allude to this in describing the remainders of sin in the hearts of good people; they have corruptions in them, the lives of which are prolonged, so that they are not perfectly free from sin, but the dominion of them is taken away, so that sin does not reign in their mortal bodies. And thus God deals with his church's enemies; sometimes he breaks the teeth of them ( Ps. iii. 7 ), when he does not break the neck of them, crushes the persecution, but reprieves the persecutors, that they may have space to repent. And it is fit that God, in doing his own work, should take his own time and way.

9. I beheld till-- I continued looking till.

thrones ... cast down-- rather, "thrones were placed" [Vulgate and Luther], namely, for the saints and elect angels to whom "judgment is given" ( Da 7:22 ), as assessors with the Judge. Compare Da 7:10 , "thousand thousands ministered unto Him" ( Mt 19:28 ; Lu 22:30 ; 1Co 6:2 , 3 ; 1Ti 5:21 ; Re 2:26 ; 4:4 ). In English Version the thrones cast down are those of the previously mentioned kings who give place to Messiah.

Ancient of days-- "The everlasting Father" ( Is 9:6 ). He is the Judge here, as THE Son does not judge in His own cause, and it is His cause which is the one at issue with Antichrist.

sit-- the attitude of a judge about to pass sentence.

white-- The judicial purity of the Judge, and of all things round Him, is hereby expressed ( Re 1:14 ).

wheels-- as Oriental thrones move on wheels. Like the rapid flame, God's judgments are most swift in falling where He wills them ( Eze 1:15 , 16 ). The judgment here is not the last judgment, for then there will be no beast, and heaven and earth shall have passed away; but it is that on Antichrist (the last development of the fourth kingdom), typical of the last judgment: Christ coming to substitute the millennial kingdom of glory for that of the cross ( Re 17:12-14; 19 :15-21; 11:15 ).

10. thousand ... ministered unto him-- so at the giving of the law ( De 33:2 ; Psa 68:17 ; He 12:22 ; Jude 14).

ten ... thousand before him-- image from the Sanhedrim, in which the father of the consistory sat with his assessors on each side, in the form of a semicircle, and the people standing before him.

judgment was set-- The judges sat ( Re 20:4 ).

books ... opened-- ( Re 20:12 ). Forensic image; all the documents of the cause at issue, connected with the condemnation of Antichrist and his kingdom, and the setting up of Messiah's kingdom. Judgment must pass on the world as being under the curse, before the glory comes; but Antichrist offers glory without the cross, a renewed world without the world being judged.

13. Son of man-- (See on Eze 2:1 ). Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horizon of Daniel's prophecy); the seed of the woman, crushing Antichrist, the seed of the serpent, according to the Prot-evangel in Paradise ( Ge 3:15 ). The Representative Man shall then realize the original destiny of man as Head of the creation ( Ge 1:26 , 28 ); the center of unity to Israel and the Gentiles. The beast, which taken conjointly represents the four beasts, ascends from the sea ( Da 7:2 ; Re 13:1 ); the Son of man descends from "heaven." Satan, as the serpent, is the representative head of all that bestial; man, by following the serpent, has become bestial. God must, therefore, become man, so that man may cease to be beast-like. Whoever rejects the incarnate God will be judged by the Son of man just because He is the Son of man ( Joh 5:27 ). This title is always associated with His coming again, because the kingdom that then awaits Him in that which belongs to Him as the Saviour of man, the Restorer of the lost inheritance. "Son of man" expresses His VISIBLE state formerly in his humiliation hereafter in His exaltation. He "comes to the Ancient of days" to be invested with the kingdom. Compare Psa 110:2 : "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension "with the clouds of heaven" ( Ac 1:9 ; 2:33, 34; Psa 2:6-9 ; Mt 28:18 ), which is a pledge of His return "in like manner" in the clouds" ( Ac 1:11 ; Mt 26:64 ), and "with clouds" ( Re 1:7 ). The kingdom then was given to Him in title and invisible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him ( Eze 1:27 ; He 1:2 ; Re 19:13-16 ). Tregelles thinks the investiture here immediately precedes Christ's coming forth; because He sits at God's right hand until His enemies are made His footstool, then the kingdom is given to the Son in actual investiture, and He comes to crush His so prepared footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then ( Ep 1:20-22 ), agree best with His investiture at the ascension, which, in the prophetic view that overleaps the interval of ages, is the precursor of His coming visibly to reign; no event of equal moment taking place in the interval.

1. ...This Psalm is entitled, "A Psalm of David's, when his land was restored." Let us refer the whole to Christ, if we wish to keep the road of a right understanding: let us not depart from the corner stone, lest our understanding suffer a fall: in Him let that become fixed, which wavered with unstable motion; let that rest upon Him, which before was waving to and fro in uncertainty. Whatever doubt a man hath in his mind when he heareth the Scriptures of God, let him not depart from Christ; when Christ hath been revealed to him in the words, let him then be assured that he hath understood; but before he arriveth at the understanding of Christ, let him not presume that he hath understood. "For Christ is the end of the law for righteousness to every one that believeth." What doth this mean, and how are these words understood in Christ, "When his land was restored"?...

2. The earth restored is the resurrection of the flesh; for after His resurrection, all those things which are sung of in the Psalm were done. Let us then hear a Psalm full of joy on the restoration of the Earth. Let the Lord our God excite in us a hope and a pleasure worthy of so great a thing; may He rule our discourse, that it be fit for your hearts, that whatever joy our heart doth feel in such sights, He may bring on to our tongue, and thence conduct it into your ears, then to your heart, thence to your actions.

3. ..."The Lord is King, let the earth be glad: yea, let the multitude of the isles be joyous"

(ver. 1). It is so indeed, because the word of God hath been preached not in the continent alone, but also in those isles which lie in mid sea: even these are full of Christians, full of the servants of God. For the sea doth not retard Him who made it. Where ships can approach, cannot the words of God? The isles are filled. But figuratively the isles may be taken for all the Churches. Why isles? Because the waves of all temptations roar around them. But as an isle may be beaten by the waves which on every side dash around it, yet cannot be broken, and rather itself doth break the advancing waves, than by them is broken: so also the Churches of God, springing up throughout the world, have suffered the persecutions of the ungodly, who roar around them on every side; and behold the isles stand fixed, and at last the sea is calmed.

4. "Clouds and darkness are round about Him: righteousness and judgment are the direction of His seat"

(ver. 2)....The Lord Himself saith: "For judgment I am come into this world; that they which see not might see, and that they which see might be made blind." They who seem unto themselves to see, who think themselves wise, who think healing not needful for them, that they may be made blind, may not understand. And that "they which see not may see;" that they who confess their blindness may obtain to be enlightened. Let there be therefore "clouds and darkness round about Him," for those who have not understood Him: for those who confess and humble themselves, "righteousness and judgment are the direction of His seat." He called those who believe in Him His seat: for from them hath He made Himself a seat, since in them Wisdom sitteth; for the Son of God is the Wisdom of God. But we have heard from another passage of Scripture a strong confirmation of this interpretation. "The soul of the righteous is the seat of Wisdom." Because then they who have believed in Him have been made righteous: justified by faith, they have become His own seat: He sitteth in them, judging from them, and guiding them....

5. "There shall go a fire before Him, and burn up His enemies on every side"

(ver. 5). Who are the hills? The proud. Every high thing raising itself against God, at the deeds of Christ and of the Christians, trembled, yielded, and when I say, what hath been already said, "melted," a better word cannot be found. "The hills melted like wax at the presence of the Lord." Where is the elevation of powers? where the hardness of the unbelieving? The Lord was a fire unto them, they melted at His presence like wax; so long hard, until that fire was applied. Every height hath been levelled; it dareth not now blaspheme Christ: and though the Pagan believeth not in Him, he blasphemeth Him not; though not as yet become a living stone, yet the hard hill hath been subdued. "At the presence of the Lord of the whole earth:" not of the Jews only, but of the Gentiles also, as the Apostle saith; for He is not the God of the Jews alone, but of the Gentiles also. He is therefore the Lord of the whole earth, the Lord Jesus Christ born in Judæa, but not born for Judæa alone, because before He was born He created all men; and He who created, also new created, all men.

8. "The heavens have declared His righteousness: and all the people have seen His glory"

(ver. 6). What heavens have declared? "The heavens declare the glory of God." Who are the heavens? Those who have become His seat; for as God sitteth in the heavens, so doth He sit in the Apostles, so doth He sit in the preachers of the Gospel. Even thou, if thou wilt, shalt be a heaven. Dost thou wish to be so? Purge from thy heart the earth. If thou hast not earthly lusts, and hast not in vain uttered the response, that thou hast "lifted up thy heart," thou shalt be a heaven. "If ye be risen with Christ," saith the Apostle to believers, "set your affection on things above, not on things of the earth." Thou hast begun to set thine affection upon things above, not on things upon earth; hast thou not become a heaven? Thou carriest flesh, and in thy heart thou art already a heaven; for thy conversation will be in heaven. Being such, thou also declarest Christ; for who of the faithful declareth not Christ?...Therefore the whole Church preacheth Christ, and the heavens declare His righteousness; for all the faithful, whose care it is to gain unto God those who have not yet believed, and who do this from love, are heavens. From them God thundereth forth the terror of His judgment; and he who was unbelieving trembleth, and is alarmed, and believeth. He shows unto men what power Christ had throughout the world, by pleading with them, and leading them to love Christ. For how many this day have led their friends either to some pantomimist, or flute-player? Why, except from their liking him? And do ye love Christ. For He who conquered the world hath exhibited such spectacles, as that no man can say that he findeth in them cause for blame. For each person's favourite in the theatre is often vanquished there. But no man is vanquished in Christ: there is no reason for shame. Seize, lead, draw, whom ye may: be without fear, ye are leading unto Him, who displeaseth not those who see Him; and ask ye Him to enlighten them, that they may behold to good account.

9. "Confounded be all they that worship carved images"

(ver. 9). Not in Judæa alone, but over Jerusalem; not over Sion only, but over all the earth. To this whole earth the judgments of God prevailed, so that it assembled its nations from every quarter: judgments with which they who have cut themselves off have no communion: they neither hear the prophecy, nor see its completion; "For Thou, Lord, art most high over all the earth: Thou art exalted far above all gods." What is "far"? For it is said of Christ. What then meaneth "far," except that Thou mayest be acknowledged coequal with the Father? What meaneth, "above all gods"? Who are they? Idols have not life, have not sense: devils have life and sense; but they are evil. What great thing is it that Christ is exalted above devils? He is exalted above devils: but neither is this very great; the heathen gods indeed are devils, but "He is far above all gods." Even men are styled gods: "I have said, Ye are gods: and ye are all the children of the Most Highest:" again it is written, "God standeth in the congregation of princes: He is a Judge among gods." Jesus Christ our Lord is exalted above all: not only above idols, not only above devils; but above all righteous men. Even this is not enough; above all Angels also: for whence otherwise is this, "Worship Him, all ye gods"? "Thou art far exalted above all gods."

13. What then do we all, who have assembled before Him, before Him who is exalted far above all gods? He hath given us a brief commandment, "O ye that love the Lord, see that ye hate the thing which is evil!" (ver. 10). Christ doth not deserve that with Him thou shouldest love avarice. Thou lovest Him: thou shouldest hate what He hateth. There is a man who is thine enemy, he is what thou art; ye are the work of one Creator, with the same nature: and yet if thy son were to speak unto thine enemy, and come to his house, and constantly converse with him, thou wouldest be inclined to disinherit him; because he speaketh with thine enemy. And how so? Because thou seemest to say justly, Thou art my enemy's friend, and seekest thou aught of my property? Attend then. Thou lovest Christ: avarice is Christ's foe; why speak with her? I say not, speak with her; why dost thou serve her? For Christ commandeth thee to do many things, and thou dost them not; she commandeth thee, and thou dost them. Christ commandeth thee to clothe the poor man: and thou dost it not; avarice biddeth thee defraud, and this thou dost in preference. If such be the case, if such thou art, do not very confidently promise thyself Christ's heritage. But thou sayest, I love Christ. Hence it appeareth that thou lovest what is good, if thou shalt be found to hate what is evil....

14. Because then he had said above, "see that ye hate the thing which is evil," lest ye should fear to hate evil, lest he should kill thee, he addeth instantly, "The Lord preserveth the souls of His servants." Hear Him preserving the souls of His servants, and saying, "Fear not them which kill the body, but are not able to kill the soul." He who hath most power against thee, slayeth the body. What hath he done unto thee? What he also did to the Lord thy God. Why lovest thou to have what Christ hath, if thou fearest to suffer what Christ did? He came to bear thy life, temporal, weak, subject unto death. Surely fear to die, if thou canst avoid dying. What thou canst not avoid through thy nature, why dost thou not undergo by faith? Let the adversary who threateneth take away from thee that life, God giveth thee another life: for He gave thee this life also, and without His will even this shall not be taken from thee; but if it be His will that it be taken from thee, He hath a life to give thee in exchange; fear not to be robbed for His sake. Art thou unwilling to put off a patched garment? He will give thee a robe of glory. What robe dost thou tell me of? "This corruptible must put on incorruption, and this mortal must put on immortality." This very flesh of thine shall not perish. Thine enemy can rage as far as to thy death: he hath not power beyond, either over thy soul, or even over thy flesh; for although he scatter thy flesh about, he hindereth not the resurrection. Men were fearful for their life: and what said the Lord unto them? "The very hairs of your head are all numbered." Dost thou, who losest not a single hair, fear the loss of thy life? All things are numbered with God. He who created all things, will restore all things. They were not, and they were created: they were, and shall they not be restored?..."He shall deliver them from the hand of the ungodly."

15. But perhaps thou wilt say, I lose this light. "There is sprung up a light for the righteous"

Same. Huic. The title is the same as usual in the Septuagint. (Menochius) --- It occurs not in Hebrew. The psalm may refer to David's establishment on the throne, after the death of Saul, or Absalom, or to the return from captivity, and to the first and second coming of Christ. (Calmet) --- This last seems to be the most literal sense. (Berthier) --- To him. Christ's body on the third day, and many souls were restored to life. [Matthew xxvii. 52.] --- Islands. We have great reason to rejoice in being educated in the true faith, and we may hope that the Catholic religion will once more flourish in these isles. (Worthington) --- The Son of man shall have dominion over all, Daniel vii. 14. His Church is persecuted, as the waves beat against an island. (Eusebius) (Calmet)

Clouds. We could not bear the blaze of the divine majesty, Psalm xvii. 12. Christ veiled himself in our human nature, (Theodoret) in the womb of the blessed Virgin Mary. (St. Jerome) (Calmet) --- God gave the law with terror; and so he will come to judge with integrity. (Worthington)

All. Which is conformable to the Hebrew, &c., though the Vulgate terra, means, "all the earth" melted. (Haydock)

Heavens. Apostles, Psalm xviii. The judge appears publicly. (Calmet)

Gods. Princes or angels, elohim, ver. 7. (Haydock)

1 The Lord reigneth; let the earth rejoice; let the multitude of isles be glad thereof. 2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne. 3 A fire goeth before him, and burneth up his enemies round about. 4 His lightnings enlightened the world: the earth saw, and trembled. 5 The hills melted like wax at the presence of the Lord , at the presence of the Lord of the whole earth. 6 The heavens declare his righteousness, and all the people see his glory. 7 Confounded be all they that serve graven images, that boast themselves of idols: worship him, all ye gods.

What was to be said among the heathen in the foregoing psalm ( v. 10 ) is here said again ( v. 1 ) and is made the subject of this psalm, and of psalm xcix . The Lord reigns; that is the great truth here laid down. The Lord Jehovah reigns, he that made the world governs it; he that gave being gives motion and power, gives law and commission, gives success and event. Every man's judgment proceeds from the Lord, from his counsel and providence, and in all affairs, both public and private, he performs the thing which he himself has appointed. The Lord Jesus reigns; the providential kingdom is twisted in with the mediatorial and the administration of both is in the hand of Christ, who therefore is both the head of the church and head over all things to the church. The kingdom of Christ is so constituted that,

I. It may be matter of joy to all; and it will be so if it be not their own fault. Let the earth rejoice, for hereby it is established ( Ps. xcvi. 10 ); it is honoured and enriched, and, in part, rescued from the vanity which by sin it is made subject to. Not only let the people of Israel rejoice in him as King of the Jews, and the daughter of Zion as her King, but let all the earth rejoice in his elevation; for the kingdoms of the world shall, more or less, sooner or later, become his kingdoms: Let the multitude of isles, the many or great isles, be glad thereof. This is applicable to our country, which is a great isle, and has many belonging to it; at least, it speaks comfort in general to the Gentiles, whose countries are called the isles of the Gentiles, Gen. x. 5 . There is enough in Christ for the multitude of the isles to rejoice in; for, though many have been made happy in him, yet still there is room. All have reason to rejoice in Christ's government. 1. In the equity of it. There is an incontestable justice in all the acts of his government, both legislative and judicial. Sometimes indeed clouds and darkness are round about him; his dispensations are altogether unaccountable; his way is in the sea and his path in the great waters. We are not aware of what he designs, what he drives at; nor is it fit that we should be let into the secrets of his government. There is a depth in his counsels, which we must not pretend to fathom. But still righteousness and judgment are the habitation of his throne; a golden thread of justice runs through the whole web of his administration. In this he resides, for it is his habitation. In this he rules, for it is the habitation of his throne. His commandments are, and will be, all righteous. Righteousness and judgment are the basis of his throne (so Dr. Hammond); for therefore his throne is for ever and ever, because his sceptre is a right sceptre, Ps. xlv. 6 . The throne is established in righteousness. Even the heavens declare his righteousness ( v. 6 ); it is as conspicuous and as illustrious as the heavens themselves. The angels of heaven will declare it, who are employed as messengers in the administration of his government and therefore know more of it than any of his creatures. His righteousness is incontestable; for who can contradict or dispute what the heavens declare? Ps. l. 6 . 2. In the extent of it in the upper and lower world. (1.) All the men on earth are under his government; either he is served by them or he serves himself by them. All the people see his glory, or may see it. The glory of God, in the face of Christ, was made to shine in distant countries, among many people, more or less among all people; the gospel was preached, for aught we know, in all languages, Acts ii. 5 , 11 . Miracles were wrought in all nations, and so all the people saw his glory. Have they not heard? Rom. x. 18 . (2.) All the angels in heaven are so. Perhaps we should not have found this truth in those words ( v. 7 ), Worship him, all you gods, if we had not been directed to it by the inspired apostle, who, from the Septuagint version of those words, makes the Messiah to be introduced into the upper world at the ascension with this charge ( Heb. i. 6 ), Let all the angels of God worship him, which helps us to a key to this whole psalm, and shows us that it must be applied to the exalted Redeemer, who has gone into heaven, and is on the right hand of God, which intimates that all power is given him both in heaven and earth, angels, authorities, and powers, being made subject unto him, 1 Pet. iii. 22 . This speaks the honour of Christ, that he has such worshippers, and the honour of all good Christians, that they have such fellow-worshippers.

II. Christ's government, though it may be matter of joy to all, will yet be matter of terror to some, and it is their own fault that it is so, v. 3-5 , 7 . Observe,

1. When the kingdom of Christ was to be set up in the world, after his ascension, it would meet with many enemies, and much opposition would be given to it. He that reigns, to the joy of the whole earth, yet, as he has his subjects, so he has his enemies ( v. 3 ), that not only will not have him to reign over them, but would not have him to reign at all, that not only will not enter into the kingdom of heaven themselves, but do all they can to hinder those that are entering, Matt. xxiii. 13 . This was fulfilled in the enmity of the unbelieving Jews to the gospel of Christ, and the violent persecution which in all places they stirred up against the preachers and professors of it. These enemies are here called hills ( v. 5 ), for their height, and strength, and immovable obstinacy. It was the princes of this world that crucified the Lord of glory, 1 Cor. ii. 8 ; Ps. ii. 2 .

2. The opposition which the Jews gave to the setting up of Christ's kingdom turned to their own ruin. Their persecuting the apostles, and forbidding them to speak to the Gentiles, filled up their sin, and brought wrath upon them to the uttermost, 1 Thess. ii. 15, 16 . That wrath is here compared, (1.) To consuming fire, which goes before him, and burns up his enemies, that have made themselves like chaff and stubble, and have set the briers and thorns before him in battle, Isa. xxvii. 4 . This fire of divine wrath will not only burn the rubbish upon the hills, but will even melt the hills themselves like wax, v. 5 . When our God appears as a consuming fire even rocks will be wax before him. The most resolute and daring opposition will be baffled at the presence of the Lord. His very presence is enough to shame and sink it, for he is the Lord of the whole earth, by whom all the children of men are manageable and to whom they are accountable. Men hate and persecute God's people, because they think him absent, that the Lord has forsaken the earth; but, when he manifests his presence, they melt. (2.) To amazing lightnings ( v. 4 ), which strike a terror upon many. The judgments God brought upon the enemies of Christ's kingdom were such as all the world took notice of with terror: The earth saw and trembled, and the ears of all that heard were made to tingle. This was fulfilled in the destruction of Jerusalem and the Jewish nation by the Romans, about forty years after Christ's resurrection, which, like fire, wholly destroyed that people, and, like lightning, astonished all their neighbours ( Deut. xxix. 24 ); but the heavens declare God's righteousness in it, and all the people, to this day, see his glory, in those lasting monuments of his justice, the scattered Jews.

8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O Lord . 9 For thou, Lord , art high above all the earth: thou art exalted far above all gods. 10 Ye that love the Lord , hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked. 11 Light is sown for the righteous, and gladness for the upright in heart. 12 Rejoice in the Lord , ye righteous; and give thanks at the remembrance of his holiness.

The kingdom of the Messiah, like the pillar of cloud and fire, as it has a dark side towards the Egyptians, so it has a bright side towards the Israel of God. It is set up in spite of opposition; and then the earth saw and trembled ( v. 4 ), but Zion heard and was glad, very glad, to hear of the conversion of some and of the confusion of others, that is, the conquest of all that stood it out against Christ. Rejoice greatly, O daughter of Zion! for behold thy king comes unto thee, Zech. ix. 9 . And not Zion only, where the temple was, but even the daughters of Judah, rejoiced; the common people, the inhabitants of the villages, they shall triumph in Christ's victories. The command ( v. 1 ) is, Let the earth rejoice; but it is only the sons of Zion and the daughters of Judah that do rejoice. All should bid the kingdom of the Messiah welcome, but few do. Now here observe,

I. The reasons that are given for Zion's joy in the government of the Redeemer. The faithful servants of God may well rejoice and be glad, 1. Because God is glorified, and whatever redounds to his honour is very much his people's pleasure. They rejoice because of thy judgments, O Lord! which may take in both the judgments of his mouth and the judgments of his hand, the word of his gospel and his works wrought for the propagating of it, miracles and marvellous providences; for in these we must own, " Thou, Lord, art high above all the earth ( v. 9 ); thou hast manifested thy sovereignty in the kingdom of nature, and thy command of all its powers, and thy dominion over all nations, over all hearts; thou art exalted far above all gods "—all deputed gods, that is, princes—all counterfeit gods, that is, idols. The exaltation of Christ, and the advancement of God's glory among men thereby, are the rejoicing of all the saints. 2. Because care is taken for their safety. Those that pay allegiance to Christ as a King shall be sure of his protection. Princes are the shields of the earth; Christ is so to his subjects; they may put their trust under his shadow and rejoice in it, for ( v. 10 ) He preserves the souls of the saints; he preserves their lives as long as he has any work for them to do, and wonderfully delivers them many a time out of the hand of the wicked, their persecutors that thirst after their blood; for precious in the sight of the Lord is the death of his saints. But something more is meant than their lives; for those that will be his disciples must be willing to lay down their lives, and not indent for the securing of them. It is the immortal soul that Christ preserves, the inward man, which may be renewed more and more when the outward man decays. He will preserve the souls of his saints from sin, from apostasy, and despair, under their greatest trials; he will deliver them out of the hands of the wicked one that seeks to devour them; he will preserve them safely to his heavenly kingdom, 2 Tim. iv. 18 . They have therefore reason to be glad, being thus safe. 3. Because provision is made for their comfort. Those that rejoice in Christ Jesus, and in his exaltation, have fountains of joy treasured up for them, which will be opened sooner or later ( v. 11 ): Light is sown for the righteous, that is, gladness for the upright in heart. The subjects of Christ's kingdom are told to expect tribulation in the world. They must suffer by its malice, and must not share in its mirth; yet let them know, to their comfort, that light is sown for them; it is designed and prepared for them. What is sown will come up again in due time; though, like a winter seedness, it may lie long under the clods, and seem to be lost and buried, yet it will return in a rich and plentiful increase. God's goodness shall be sure of a harvest in the appointed weeks. Those that sow in tears shall, without fail, reap in joy, Ps. cxxvi. 5, 6 . Christ told his disciples, at parting ( John xvi. 20 ), You shall be sorrowful, but your sorrow shall be turned into joy. Gladness is sure to the upright in heart, to those only that are sincere in religion. The joy of the hypocrite is but for a moment. There is no serenity without a lasting sincerity,

II. The rules that are given for Zion's joy. 1. Let it be a pure and holy joy. "You that love the Lord Jesus, that love his appearing and kingdom, that love his word and his exaltation, see that you hate evil, the evil of sin, every thing that is offensive to him and will throw you out of his favour." Note, A true love to God will show itself in a real hatred of all sin, as that abominable thing which he hates. The joy of the saints should likewise confirm their antipathy to sin and divine comforts should put their mouths out of taste for sensual pleasures. 2. Let the joy terminate in God ( v. 12 ): Rejoice in the Lord, you righteous. Let all the streams of comfort, which flow to us in the channel of Christ's kingdom, lead us to the fountain, and oblige us to rejoice in the Lord. All the lines of joy must meet in him as in the centre. See Phil. iii. 3 ; iv. 4 . 3. Let it express itself in praise and thanksgiving: Give thanks at the remembrance of his holiness. Whatever is the matter of our rejoicing ought to be the matter of our thanksgiving, and particularly the holiness of God. Those that hate sin themselves are glad that God does so, in hopes that therefore he will not suffer it to have dominion over them. Note, (1.) We ought to be much in the remembrance of God's holiness, the infinite purity, rectitude, and perfection of the divine nature. We must be ever mindful of his holy covenant, which he has confirmed with an oath by his holiness. (2.) We ought to give thanks at the remembrance of his holiness, not only give him the glory of it as it is an honour to him, but give him thanks for it as it is a favour to us; and an unspeakable favour it will be if, through grace, we are partakers of his holiness. It is God's holiness which, above all his attributes, the angels celebrate. Isa. vi. 3 , Holy, holy, holy. Sinners tremble, but saints rejoice, at the remembrance of God's holiness, Ps. xxx. 4 .

1-2. This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings ( Ex 19:16 ; De 5:22 ), we know it is based on righteous principles and judgments which are according to truth.

3-5. The attending illustrations of God's awful justice on enemies ( Psa 83:14 ) are seen in the disclosures of His almighty power on the elements of nature (compare Psa 46:2 ; 77:17 ; Ha 3:6 , &c.).

6. heavens-- or, their inhabitants ( Psa 50:6 ), as opposed to "nations" in the latter clause (compare Is 40:5 ; 66:18 ).

8-9. The exaltation of Zion's king is joy to the righteous and sorrow to the wicked.

daughters of Judah-- (Compare Psa 48:11 ).

We have not by following artificial fables. Literally, learned fables,[6] invented to promote our doctrine. We, I with others, were eye-witnesses of his glory on Mount Thabor. [Matthew xvii. 2.] (Witham)

Non doctas fabulas, Greek: ou sesopismenois muthois. Some copies had indoctas, on which account the Rhem. Testament issued before the corrections of Pope Sixtus V. and Pope Clemens VIII. has unlearned.

And we have the surer word of prophecy, or to make our testimonies and preaching of Christ more firm. The revelations of God made to the prophets, and contained in the holy Scriptures, give us of all others the greatest assurance. Though the mysteries in themselves remain obscure and incomprehensible, the motive of our belief is divine authority. (Witham) --- If our testimony be suspicious, we have what you will certainly allow, the testimony of the prophets: attend then to the prophets as to a lamp that illuminates a dark place, till the bright day of a more lively faith begins to illumine you, and the day-star arises in your heart: till this faith, which is like the day-star, give you a perfect knowledge of Jesus Christ. It is by the divine oracles you will acquire this knowledge, provided you peruse them with proper dispositions.

16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. 17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. 18 And this voice which came from heaven we heard, when we were with him in the holy mount.

19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 20 Knowing this first, that no prophecy of the scripture is of any private interpretation. 21 For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost.

In these words the apostle lays down another argument to prove the truth and reality of the gospel, and intimates that this second proof is more strong and convincing than the former, and more unanswerably makes out that the doctrine of the power and coming of our Lord Jesus Christ is not a mere fable or cunning contrivance of men, but the wise and wonderful counsel of the holy and gracious God. For this is foretold by the prophets and penmen of the Old Testament, who spoke and wrote under the influence and according to the direction of the Spirit of God. Here note,

I. The description that is given of the scriptures of the Old Testament: they are called a more sure word of prophecy. 1. It is a prophetical declaration of the power and coming, the Godhead and incarnation, of our Saviour, which we have in the Old Testament. It is there foretold that the seed of the woman shall bruise the serpent's head. His power to destroy the devil and his works, and his being made of a woman, are there foretold; and the great and awful Old Testament name of God, Jehovah (as read by some), signifies only He will be; and that name of God ( Exod. iii. 14 ) is rendered by many, I will be that I will be; and, thus understood, they point at God's being incarnate in order to the redemption and salvation of his people as what was to come. But the New Testament is a history of that whereof the Old Testament is a prophecy. All the prophets and the law prophesied until John, Matt. xi. 13 . And the evangelists and the apostles have written the history of what was before delivered as prophecy. Now the accomplishment of the Old Testament by the New, and the agreeableness of the New Testament to the Old, are a full demonstration of the truth of both. Read the Old Testament as a prophecy of Christ, and with diligence and thankfulness use the New as the best exposition of the Old. 2. The Old Testament is a more sure word of prophecy. It is so to the Jews who received it as the oracles of God. Following prophets confirmed what had been delivered by those who went before, and these prophecies had been written by the express command, and preserved by the special care, and many of them fulfilled by the wonderful providence of God, and therefore were more certain to those who had all along received and read the scriptures than the apostle's account of this voice from heaven. Moses and the prophets more powerfully persuade than even miracles themselves, Luke xvi. 31 . How firm and sure should our faith be, who have such a firm and sure word to rest upon! All the prophecies of the Old Testament are more sure and certain to us who have the history of the most exact and minute accomplishment of them.

II. The encouragement the apostle gives us to search the scriptures. He tells us, We do well if we take heed to them; that is, apply our minds to understand the sense, and our hearts to believe the truth, of this sure word, yea, bend ourselves to it, that we may be moulded and fashioned by it. The word is that form of doctrine into which we must be cast ( Rom. vi. 17 ), that formulary of knowledge ( Rom. ii. 20 ) by which we are to regulate our thoughts and sentiments, our words and confessions, our whole life and conversation. If we thus apply ourselves to the word of God, we certainly do well in all respects, what is pleasing to God and profitable to ourselves; and this indeed is but paying that regard which is due to the oracles of God. But, in order to this giving heed to the word, the apostle suggests some things that are of singular use to those who would attend to the scriptures to any good purpose. 1. They must account and use the scripture as a light which God hath sent into and set up in the world, to dispel that darkness which is upon the face of the whole earth. The word is a lamp to the feet of those who use it aright; this discovers the way wherein men ought to walk; this is the means whereby we come to know the way of life. 2. They must acknowledge their own darkness. This world is a place of error and ignorance, and every man in the world is naturally without that knowledge which is necessary in order to attain eternal life. 3. If ever men are made wise to salvation, it is by the shining of the word of God into their hearts. Natural notions of God are not sufficient for fallen man, who does at best actually know a great deal less, and yet does absolutely need to know a great deal more, of God than Adam did while he continued innocent. 4. When the light of the scripture is darted into the blind mind and dark understanding by the Holy Spirit of God, then the spiritual day dawns and the day-star arises in that soul. This enlightening of a dark benighted mind is like the day-break that improves and advances, spreads and diffuses itself through the whole soul, till it makes perfect day, Prov. iv. 18 . It is a growing knowledge; those who are this way enlightened never think they know enough, till they come to know as they are known. To give heed to this light must needs be the interest and duty of all; and all who do truth come to this light, while evil-doers keep at a distance from it.

III. The apostle lays down one thing as previously necessary in order to our giving heed to, and getting good by, the scriptures, and that is the knowing that all prophecy is of divine origin. Now this important truth he not only asserts, but proves. 1. Observe, No scripture prophecy is of private interpretation (or a man's own proper opinion, an explication of his own mind), but the revelation of the mind of God. This was the difference between the prophets of the Lord and the false prophets who have been in the world. The prophets of the Lord did not speak nor do any thing of their own mind, as Moses, the chief of them, says expressly ( Num. xvi. 28 ), I have not done any of the works (nor delivered any of the statutes and ordinances) of my own mind. But false prophets speak a vision of their own heart, not out of the mouth of the Lord, Jer. xxiii. 16 . The prophets and penmen of the scripture spoke and wrote what was the mind of God; and though, when under the influence and guidance of the Spirit, it may well be supposed that they were willing to reveal and record such thing, yet it is because God would have them spoken and written. But though the scripture be not the effusion of man's own private opinion or inclination, but the revelation of the mind and will of God, yet every private man ought to search it, and come to understand the sense and meaning thereof. 2. This important truth of the divine origin of the scriptures (that what is contained in them is the mind of God and not of man) is to be known and owned by all who will give heed to the sure word of prophecy. That the scriptures are the word of God is not only an article of the true Christian's faith, but also a matter of science or knowledge. As a man not barely believes, but knows assuredly that that very person is his particular friend in whom he sees all the proper, peculiar, distinguishing marks and characters of his friend, so the Christian knows that book to be the word of God in and upon which he sees all the proper marks and characters of a divinely inspired book. He tastes a sweetness, and feels a power, and sees a glory, in it truly divine. 3. The divinity of the scriptures must be known and acknowledged in the first place, before men can profitably use them, before they can give good heed to them. To call off our minds from all other writings, and apply them in a peculiar manner to these as the only certain and infallible rule, necessarily requires our being fully persuaded that these are divinely inspired, and contain what is truly the mind and will of God.

IV. Seeing it is so absolutely necessary that persons be fully persuaded of the scripture's divine origin, the apostle ( v. 21 ) tells us how the Old Testament came to be compiled, and that, 1. Negatively: It came not by the will of man. Neither the things themselves that are recorded, and make up the several parts of the Old Testament, are the opinions of men, nor was the will of any of the prophets or penmen of the scriptures the rule or reason why any of those things were written which make up the canon of the scripture. 2. Affirmatively: Holy men of God spoke as they were moved by the Holy Ghost. Observe, (1.) They were holy men of God who were employed about that book which we receive as the word of God. If Balaam and Caiaphas, and others who were destitute of holiness, had any thing of the spirit of prophecy, upon occasion, yet such persons were not employed to write any part of the scriptures for the use of the church of God. All the penmen of the scriptures were holy men of God. (2.) These holy men were moved by the Holy Ghost in what they delivered as the mind and will of God. The Holy Ghost is the supreme agent, the holy men are but instruments. [1.] The Holy Ghost inspired and dictated to them what they were to deliver of the mind of God. [2.] He powerfully excited and effectually engaged them to speak (and write) what he had put into their mouths. [3.] He so wisely and carefully assisted and directed them in the delivery of what they had received from him that they were effectually secured from any the least mistake in expressing what they revealed; so that the very words of scripture are to be accounted the words of the Holy Ghost, and all the plainness and simplicity, all the power and virtue, all the elegance and propriety, of the very words and expressions are to be regarded by us as proceeding from God. Mix faith therefore with what you find in the scriptures; esteem and reverence your Bible as a book written by holy men, inspired, influenced, and assisted by the Holy Ghost.

16. For-- reason why he is so earnest that the remembrance of these things should be continued after his death.

followed-- out in detail.

cunningly devised-- Greek, "devised by (man's) wisdom"; as distinguished from what the Holy Ghost teaches (compare 1Co 3:13 ). But compare also 2Pe 2:3 , "feigned words."

fables-- as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs already existed in the junction of Judaism with Oriental philosophy in Asia Minor. A precautionary protest of the Spirit against the rationalistic theory of the Gospel history being myth.

when we made known unto you-- not that Peter himself had personally taught the churches in Pontus, Galatia, &c., but he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed ( 2Pe 1:1 , including, but not restricted, as First Peter, to the churches in Pontus, &c.).

power-- the opposite of "fables"; compare the contrast of "word" and "power," 1Co 4:20 . A specimen of His power was given at the Transfiguration also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His second advent. A refutation of the scoffers ( 2Pe 3:4 ): I, James and John, saw with our own eyes a mysterious sample of His coming glory.

were-- Greek, "were made."

eye-witnesses-- As initiated spectators of mysteries (so the Greek), we were admitted into His innermost secrets, namely, at the Transfiguration.

his-- emphatical (compare Greek): "THAT great One's majesty."

17. received ... honour-- in the voice that spake to Him.

glory-- in the light which shone around Him.

came-- Greek, "was borne": the same phrase occurs only in 1Pe 1:13 ; one of several instances showing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with First Peter, is not well founded.

such a voice-- as he proceeds to describe.

from the excellent glory-- rather as Greek, "by (that is, uttered by) the magnificent glory (that is, by God: as His glorious manifested presence is often called by the Hebrews "the Glory," compare "His Excellency," De 33:26 ; Psa 21:5 )."

in whom-- Greek, "in regard to whom" (accusative case); but Mt 17:5 , "in whom" (dative case) centers and rests My good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his independence in his inspired testimony.

I am-- Greek aorist, past time, "My good pleasure rested from eternity."

18. which came-- rather as Greek, "we heard borne from heaven."

holy mount-- as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's divine glory there.

we-- emphatical: we, James and John, as well as myself.

19. We-- all believers.

a more sure-- rather as Greek, "we have the word of prophecy more sure (confirmed)." Previously we knew its sureness by faith, but, through that visible specimen of its hereafter entire fulfilment, assurance is made doubly sure. Prophecy assures us that Christ's sufferings, now past, are to be followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that "the day" of His glory will "dawn" ere long. He does not mean to say that "the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfiguration, as English Version; for this is plainly not the fact. The fulfilment of prophecy so far in Christ's history makes us the surer of what is yet to be fulfilled, His consummated glory. The word was the "lamp (Greek for 'light') heeded" by Old Testament believers, until a gleam of the "day dawn" was given at Christ's first coming, and especially in His Transfiguration. So the word is a lamp to us still, until "the day" burst forth fully at the second coming of "the Sun of righteousness." The day, when it dawns upon you, makes sure the fact that you saw correctly, though indistinctly, the objects revealed by the lamp.

whereunto-- to which word of prophecy, primarily the Old Testament in Peter's day; but now also in our day the New Testament, which, though brighter than the Old Testament (compare 1Jo 2:8 , end), is but a lamp even still as compared with the brightness of the eternal day (compare 2Pe 3:2 ). Oral teachings and traditions of ministers are to be tested by the written word ( Ac 17:11 ).

dark-- The Greek implies squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Compare the "dry places" Lu 11:24 (namely, unwatered by the Spirit), through which the unclean spirit goeth.

dawn-- bursting through the darkness.

day star-- Greek, the morning star," as Re 22:16 . The Lord Jesus.

in your hearts-- Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in the heart, the means to which is prayerfully giving heed to the word. This is associated with the coming of the day of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspeakable glory and felt presence, until He shall come (Mal 4:2). Is 66:14 , 15 , "When you see this, your heart shall rejoice ... For, behold, the Lord will come." However, Tregelles' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is its visible manifestation at Christ's coming.

l. And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,2. And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.3. And, behold, there appeared unto them Moses and Elias talking with him.4. Then answered Peter, and said unto 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."

In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, "And after six days he took Peter, and James, and John his brother."

It is made a question how it could be after six days that He took them, when Luke says eight. The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.

He does not take them up immediately upon the promise being made, but six days after, for this reason, that the other disciples might not be touched with any human passion, as a feeling of jealousy; or else that during these days’ space, those disciples who were to be taken up might become kindled with a more eager desire.

Justly was it after six days that He shewed His glory, because after six ages is to be the resurrection (ed. note: See the Oxford Translation of S. Cyprian, Tr. xiii, n.a.)

Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.

He took these three because He set them before others. But observe how Matthew does not conceal who were preferred to himself; the like does John also when he records the preeminent praise given to Peter. For the company of Apostles was free from jealousy and vain glory.

In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.

Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it.

When the Lord was about to shew His disciples the glory of His brightness, He led them into the mountain, as it follows, "And he took them up into a high mountain apart." Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to shew His disciples that they should not look for the glory of the divine brightness in the gulph of the present world, but in the kingdom of the heavenly blessedness. He leads them apart, because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called, but few chosen. It follows, "And he was transfigured before them."

Such as He is to be in the time of the Judgment, such was He now seen of the Apostles. Let none suppose that He lost His former form and lineaments, or laid aside His bodily reality, taking upon Him a spiritual or ethereal Body, How His transfiguration was accomplished, the Evangelist shews, saying, "And his face did shine as the sun, and his raiment became white as snow." For that His face is said to shine, and His raiment described to become white, does not take away substance, but confer glory. In truth, the Lord was transformed into that glory in which He shall hereafter come in His Kingdom. The transformation enhanced the brightness, but did not destroy the countenance, although the body were spiritual; whence also His raiment was changed and became white to such a degree, as in the expression of another Evangelist, no fuller on earth can whiten them. But all this is the property of matter, and is the subject of the touch, not of spirit and ethereal, an illusion upon the sight only beheld in phantasm.

If then the face of the Lord shone as the sun, and the saints shall shine as the sun, are then the brightness of the Lord and the brightness of His servants to be equal? By no means. But forasmuch as nothing is known more bright than the sun, therefore to give some illustration of the future resurrection, it is expressed to us that the brightness of the Lord’s countenance, and the brightness of the righteous, shall be as the sun.

Mystically; When any one has passed the six days according as we have said, he beholds Jesus transfigured before the eyes of his heart. For the Word of God has various forms, appearing to each man according as He knows that it will be expedient for him; and He shews Himself to none in a manner beyond his capacity; whence he says not simply, "He was transfigured," but, "before them."

For Jesus, in the Gospels, is merely understood by those who do not mount by means of exalting works and words upon the high mountain of wisdom; but to them that do mount up thus, He is no longer known according to the flesh, but is understood to be God the Word. Before these then Jesus is transfigured, and not before those who live sunk in worldly conversation. But these, before whom He is transfigured, have been made sons of God, and He is shewn to them as the Son of righteousness. His raiment is made white as the light, that is, the words and sayings of the Gospels with which Jesus is clothed according to those things which were spoken of Him by the Apostles.

Or; raiment of Christ shadows out the saints, of whom Esaias says, "With all these shalt thou clothe thee as with a garment;" [ Isa 49:18 ] and they are likened to snow because they shall be white with virtues, and all the heat of vices shall be put far away from them.

It follows, "And there appeared unto them Moses and Elias talking with them."

There are inane reasons why these should appear. The first is this; because the multitudes said He was Elias, or Jeremias, or one of the Prophets, He here brings with Him the chief of the Prophets, that hence at least may be seen the difference between the servants and their Lord.

Another reason is this; because the Jews were ever charging Jesus with being a transgressor of the Law and blasphemer, and usurping to Himself the glory of the Father, that He might prove Himself guiltless of both charges, He brings forward those who were eminent in both particulars; Moses, who gave the Law, and Elias, who was jealous for the glory of God.

Another reason is, that they might learn that He has the power of life and death; by producing Moses, who was dead, and Elias, who had not yet experienced death. A further reason also the Evangelist discovers, that He might shew the glory of His cross, and thus soothe Peter, and the other disciples, who were fearing His death; for they talked, as another Evangelist declares, "of His decease which He should accomplish at Jerusalem."

Wherefore He brings forward those who had exposed themselves to death for God’s pleasure, and for the people that believed; for both had willingly stood before tyrants, Moses before Pharaoh, Elias before Ahab. Lastly, also, He brings them forward, that the disciples should emulate their privileges, and be meek as Moses, and zealous as Elias.

Also that Moses and Elias only out of the whole number of the saints stood with Christ, means, that Christ, in His kingdom, is between the Law and the Prophets; for He shall judge Israel in the presence of the same by whom He was preached to them.

However, if any man discerns a spiritual sense in the Law agreeing with the teaching of Jesus, and in the Prophets finds "the hidden wisdom of Christ," [ Cor 2:7 ] he beholds Moses and Elias in the same glory with Jesus.

It is to be remembered also, that when the Scribes and Pharisees asked signs from heaven, He would not give any; but now, to increase the Apostles’ faith, He gives a sign; Elias descends from heaven, whiter he was gone up, and Moses arises from hell; as Ahaz is bidden [ Isa 7:10 ] by Esaias to ask him a sign in the heaven above, or in the depth beneath.

Hereupon follows what the warm Peter spake, "Peter answered and said unto Jesus, Lord, it is good for us to be here." Because he had heard that He must go up to Jerusalem, he yet fears for Christ; but after his rebuke he dares not again say, "Be propitious to thyself, Lord," but suggests the same covertly under other guise. For seeing in this place great quietness and solitude, he thought that this would be a fit place to take up their abode in, saying, "Lord, it is good for us to be here." And he sought to remain here ever, therefore he proposes the tabernacles, "If thou wilt, let us make here three tabernacles." For he concluded if he should do this, Christ would not go up to Jerusalem, and if He should not go up to Jerusalem, He should not die, for he knew that there the Scribes laid wait for Him.

Otherwise; At this view of the majesty of the Lord, and His two servants, Peter was so delighted, that, forgetting every thing else in the world, he would abide here for ever. But if Peter was then so fired with admiration, what ravishment will it not be to behold the King in His proper beauty, and to mingle in the choir of the Angels, and of all the saints? In that Peter says, "Lord, if thou wilt," he shews the submission of a dutiful and obedient servant.

Yet art thou wrong, Peter, and as another Evangelist says [ Luke 9:33 ], knowest not what thou sayest. Think not of three tabernacles, when there is but one tabernacle of the Gospel in which both Law and Prophets are to be repeated. But if thou wilt have three tabernacles, set not the servants equal with their Lord, but make three tabernacles, yea make one for the Father, Son, and Holy Spirit, that They whose divinity is one, may have but one tabernacle, in thy bosom.

He was wrong moreover, in desiring that the kingdom of the elect should be set up on earth, when the Lord had promised to give it in heaven. He was wrong also in forgetting that himself and his fellows were mortal, and in desiring to come to eternal felicity without taste of death.

Also in supposing that tabernacles were to be built for conversation in heaven, in which houses are not needed, as it is written in the Apocalypse, "I saw not any temple therein." [ Rev 21:22 ]

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, "This is my beloved Son, in whom I am well pleased; hear ye him."6. And when the disciples heard it, they fell on their face, and were sore afraid.7. And Jesus came and touched them, and said, "Arise, and be not afraid."8. And when they had lifted up their eyes, they saw no man, save Jesus only.9. And as they came down from the mountain, Jesus charged them, saying, "Tell the vision to no man, until the Son of man be risen again from the dead."

While they thought only of an earthly tabernacle of boughs or tents, they are overshadowed by the covering of a bright cloud; "While he yet spake there came a bright cloud and overshadowed them.

When the Lord threatens, He shews a dark cloud, as on Sinai [ Exo 19:9 , Exo 19:16 ]; but here where He sought not to terrify but to teach, there appeared a bright cloud.

The bright cloud overshadowing the Saints is the Power of the Father, or perhaps the Holy Spirit; or I may also venture to call the Saviour that bright cloud which overshadows the Gospel, the Law, and the Prophets, as they understand who can behold His light in all these three.

Forasmuch as Peter had asked unwisely, he deserves not any answer; but the Father makes answer for the Son, that the Lord’s word might be fulfilled, "He that sent me, he beareth witness of me." [ Joh 5:37 ]

Neither Moses, nor Elias speak, but the Father greater than all sends a voice out of the cloud, that the disciples might believe that this voice was from God. For God has ordinarily shewn Himself in a cloud, as it is written, "Clouds and darkness are round about Him;" [ Psa 97:2 ] and this is what is said, "Behold, a voice out of the cloud."

The voice of the Father is heard speaking from heaven, giving testimony to the Son, and teaching Peter the truth, taking away his error, and through Peter the other disciples also; whence he proceeds, "This is my beloved Son." For Him make the tabernacle, Him obey; this is the Son, they are but servants; and they also ought as you to make ready a tabernacle for the Lord in the inmost parts of their heart,

Fear not then, Peter; for if God is mighty, it is manifest that the Son is also mighty; wherefore if He is loved, fear not thou; for none forsakes Him whom He loves; nor dost thou love Him equally with the Father. Neither does He love Him merely because He begot Him, but because He is of one will with Himself; as it follows, "In whom I am well pleased;" which is to say, in whom I rest content, whom I accept, for all things of the Father He performs with care, and His will is one with the Father; so if He will to be crucified, do not then speak against it.

This is the Son, this the Beloved, this the Accepted; and He it is who is to be heard, as the voice out of the cloud signifies, saying, "Hear ye Him." For He is a fit teacher of doing the things He has done, who has given the weight of His own example to the loss of the world, the joy of the cross, the death of the body, and after that the "glory" of the heavenly kingdom.

He says therefore, "Hear Him," as much as to say, Let the shadow of the Law be past, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, "Hear ye Him," to shew that it was He whom Moses had foretold, "The Lord your God shall raise up a Prophet unto you of your brethren like unto me, Him shall ye hear." [ Deu 18:18 ]

Thus the Lord had witnesses on all sides; from heaven the voice of the Father, Elias out of Paradise, Moses out of Hades, the Apostles from among men, that at the name of Jesus every thing should bow the knee, of things in heaven, things on earth, and things beneath.

The voice out of the cloud speaks either to Moses or Elias, who desired to see the Son of God, and to hear Him; or it is for the teaching of the Apostles.

It is to be observed, that the mystery of the second regeneration, that, to wit, which shall be in the resurrection, when the flesh shall be raised again, agrees well with the mystery of the first which is in baptism, when the soul is raised again. For in the baptism of Christ is shewn the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appearing in the figure of a dove, and the Father made known by the voice. In like manner in the transfiguration, which is the sacrament of the second regeneration, the whole Trinity appeared; the Father in the voice, the Son in the man, and the Holy Spirit in the cloud.

It is made a question how the Holy Spirit was shewn there in the dove, here in the cloud. Because it is His manner to mark His gifts by specific outward forms. And the gift of baptism is innocence, which is denoted by the bird of purity. But as in the resurrection, He is to give splendour and refreshment, therefore in the cloud are denoted both the refreshment and the brightness of the rising bodies.

It follows, "And when the disciples heard it, they fell on their faces, and feared greatly."

Their cause of terror is threefold. Because they knew that they had done amiss; or because the bright cloud had covered them; or because they had heard the voice of God the Father speaking; for human frailty cannot endure to look upon so great glory, and falls to the earth trembling through both soul and body. And by how much higher any one has aimed, by so much lower will be his fall, if he shall be ignorant of his own measure.

Whereas the holy Apostles fell upon their faces, that was a proof of their sanctity, for the saints are always described to fall upon their faces, but the wicked to fall backwards. (ed. note: ’ Abraham, Gen. 17, 3; Moses and Aaron, Numb. 16. 4, 22; Tobias and Sarah, Tob. 12, 16; and our Lord Matt. 26, 39. On the other hand, of the wicked, see Gen 49, 7; Isa 28, 13; John 18, 6 (Nicol.))

And whereas they were laid down, and could not raise themselves again, He approaches them, touches them gently, that by His touch their fear might be banished, and their unnerved limbs gain strength; "And Jesus drew near, and touched them." But He further added His word to His hand, "And said unto them, Arise, fear not." He first banishes their fear, that He may after impart teaching.

It follows, "And when they lifted up their eyes, they saw no man, save Jesus only;" which was done with good reason; for had Moses and Elias continued with the Lord, it might have seemed uncertain to which in particular the witness of the Father was borne. Also they see Jesus standing after the cloud has been removed, and Moses and Elias disappeared, because after the shadow of the Law and Prophets has departed, both are found in the Gospel.

It follows; "And as they came down from the mount, Jesus charged them, saying, Tell no man this vision, until the Son of Man shall rise from the dead." He will not be preached among the people, lest the marvel of the thing should seem incredible, and lest the cross following after so great glory should cause offence.

Or, because if His majesty should be published among the people, they should hinder the dispensation of His passion, by resistance to the chief Priests; and thus the redemption of the human race should suffer impediment.

He enjoins silence respecting what they had seen, for this reason, that when they should be filled with the Holy Spirit, they should then become witnesses of these spiritual deeds.

And after six days. St. Matthew reckons neither the day of the promise, nor the day of the transfiguration; St. Luke, including both, calls the interval about eight days, Greek: osei emerai okto. (St. John Chrysostom) --- He took Peter, as head of the apostolic college; James, as first to shed his blood for the faith; and John, as he was survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to St. John Chrysostom on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as St. Jerome testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his Journey from Aleppo to Jerusalem, p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by St. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because St. Mark (ix. 29,) says, that Christ and his apostles, departing thence, passed through Galilee, and not out of Galilee, and suppose it might be Libanus, because it was near Cæsarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. (Matthew xvi. 13.) --- Mount Lebanus is the highest in Palestine, according to St. Jerome; and of it Isaias prophesied: "the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God," xxxv. 2. (Tirinus) --- But, as we said above, Thabor is very generally supposed to have been the mountain.

Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. ... The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. (St. Jerome) --- Calvin translates Greek: metamorphousthai, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn:

Quicunque Christum quæritis,

Oculos in altum tollite;

Illic licebit visere

Signum perennis gloriæ.

Moses and Elias. Jesus Christ had been taken by the people for Elias, Jeremias, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elias refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elias, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. (St. John Chrysostom, hom. lvii.) --- St. Hilary thinks that Moses and Elias (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, chap. xi, though the general opinion of the Fathers is, that the two witnesses there mentioned are Enoch and Elias. (Jansenius) --- It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. (St. Augustine, de cura pro mort. chap. xv. 16.) --- For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. (Bristow) --- All interpreters agree that Elias appeared in his own body, but various are their opinions with regard to the apparition of Moses. (Haydock)

And were very much afraid. There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. (St. Jerome) --- The Almighty, it seems, was pleased to fulfil the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. St. John Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elias, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other. --- Hear ye Him: i.e. as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elias, or any other teacher. (Haydock)

And Jesus came and touched. The terrified disciples were still prostrate on the ground, and unable to rise, when Jesus, with his usual benevolence, approaches, touches them, expels their fear, and restores them to the use of their limbs. (St. Jerome)

Tell the vision to no man, till the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors.

CHAPTER  17

And after six days, &c. There seems to be here a discrepancy with Luk_9:28, who says, it came to pass about an eight days after these things. S. Jerome answers, "The solution is simple, because in S. Matthew the intervening days are given; in S. Luke there is an addition of the first and the last day." Matthew then and Mark do not count the first day, in which Christ spoke what we have heard, and gave the promise of His Transfiguration; nor yet the last and eighth, because Christ was transfigured on the morning of it. Luke indeed only counts the entire days, and therefore says, about. Christ put off His promised Transfiguration for six days that, as S. Chrysostom says, the rest of the disciples might not feel any movement of envy. The second reason for delay was because Christ wished to be transfigured on Mount Tabor, which is distant from Cæsarea Philippi twenty leagues. Christ therefore journeying slowly according to His custom, occupied six days in preaching in the villages and country intervening. Rabanus gives a third and mystical reasonthat it might be signified that the resurrection, of which the Transfiguration was a type, should take place after the six ages of the world. Origen gives a fourth reason, that it might be signified, that he alone, who transcends all worldly things (for the world was made in six days) is able to ascend above the mount on high and to behold the WORD of God.

Peter, James, and John: "He took up these three," says S. Chrysostom "because they were greater than the rest." Christ selected these three Apostles, and manifested His glory to them, because He willed to show the same His weakness and agony in the garden, lest they should be offended at it, and that they might know that Christ thereby was proceeding to the glory which had been shown to them. For from this glory, and from the Father's words This is My Son, they might know assuredly that Christ was very God; but that He was hiding His Deity beneath the veil of the flesh; and that although he suffered and died upon the cross, His Deity neither suffered nor died. And He who could communicate so great a glory to His body, was indeed able to rescue that body from death if He so willed. Hear Damascene (Orat. de Transfig.): "He took Peter wishing to show him that the testimony which he had borne was confirmed by the testimony of the Father; and because he was about to become the president of the whole Church. He took James because he was about to die for Christ. John, because he was, as it were, the most pure instrument of theology, that beholding the glory of the Son of God, which is not subject to time, he might declare, In the beginning was the Word."

James, &c. This was James the Greater, who was the first of the Apostles to suffer martyrdom. S. Augustine (in cap. 2. ad Galat.) seems by a slip of memory to have thought that this was the Lord's brother.

Mystically. These three denote that those whom God prefers above others to behold the vision and glory of Himself are of a threefold order. Peter denotes the fervent in charity; John, a virgin, signifies virgins; James, the first martyr among the Apostles, denotes those who suffer, and martyrs. Wouldst thou then see God? Be thou a Peter, i.e., firm in virtue; be thou a John in chastity; be thou a James by mortifying thy vices.

Into a high mountain, &c. This mountain, by its loftiness, represents the height of the empyrean and of the celestial glory; and to teach, tropologically, says Remigius, "that it is necessary for all who desire to contemplate God, that they must not wallow in grovelling pleasures, but by love of things above must be lifted up to heaven. Moreover they are led up by themselves apart, because holy men are separated from the wicked in their minds, and by the intention of their faith, and shall be wholly separated in the world to come." For, as Bede says, they who expect the fruit of the resurrection ought to dwell in their mind in high places, and give themselves up to constant prayer.

You will ask what mountain this was? The common opinion is that it was Mount Tabor. This is the opinion of the Fathers and of the faithful, so that it appears to be a tradition of the Church; and therefore Mount Tabor is accounted by Christians to be holy. It was made famous by pilgrimages, as S. Jerome testifies (Epist. 27.). For all who make a pilgrimage to the Holy Land, visit Tabor equally with Bethlehem, Mount Calvary, and Olivet. Thus S. Paula, twelve hundred years ago, when visiting the holy places, visited Tabor. For as S. Jerome says eloquently in her epitaph, "She climbed Mount Tabor, on which Christ was transfigured."

That Christ was transfigured on Tabor is taught expressly by S. Cyril of Jerusalem (Catech. 12), Damascene (Serm. de Transfig.), Bede and Euthymius, Abulensis, Maldonatus, Jansen, Adrichomius (Descript. terræ sanct.) and others, passim. Damascene confirms this from the words in Psalm lxxxix, 12, "Tabor and Hermon shall rejoice in Thy Name." For Hermon rejoiced when it heard the Father's voice at the Baptism of Christ; Tabor, when it saw Christ transfigured upon it. Then Tabor contended with the empyrean, being as it were the image and the theatre of celestial glory. For as the p248 blessed behold the glory of God in heaven, so the Apostles beheld the glory of Christ on Tabor. Bede says, that in memory of Christ's transfiguration in the presence of Moses and Elias three tabernacles were built on Mount Tabor, according to Peter's wish, Let us make here three tabernacles. Nicephorus (lib. 8, cap. 30.) adds that S. Helena erected a splendid church on Tabor in memory of the Transfiguration. To this temple were afterwards joined two monasteries, one dedicated to Elias, the other to Moses.

Christ chose Tabor for the manifestation of His glory, 1. because it was near to Nazareth, where He was conceived, and the WORD was made Flesh. 2. Because Tabor is nigh to Sharon, concerning which Isaiah sings ( Isa_35:2): "The glory of Lebanon is given unto it, the beauty of Carmel and Sharon. They shall see the glory of the Lord and the excellency of our God." 3. Because Tabor is an exceeding high mountain. Josephus (lib. 4, de bello, c. 2) says it is 30 stadia in height, or nearly four Italian miles. 4. Because as Bede says, Tabor is in the middle of the Galilean plain, three miles to the north of Gennesaret. It is round on all sides, rising with a gentle elevation from the plain; it is covered with grass and flowers, and is exceedingly pleasant; it is a sort of paradise. Adrichomius adds that the climate of Tabor is exceedingly salubrious; it is planted all over with vines, olives, and various sorts of fruit and other trees. It is verdant with constant dews, with the foliage of trees and green grass; and is always fragrant with the odour of all kinds of flowers. There is there a vast concourse of birds, who make delicious melody with their songs. On the exact spot of the Lord's Transfiguration there is at present a garden, planted with trees and irrigated by fountains and surrounded by a wall. The people who live at the foot of the mountain do not allow anyone to approach this spot out of reverence and devotion.

Symbolically: Tabor in Hebrew is the same as bed of purity and light. תא, ta means bed, and אור or, light, and the beth in the middle signifies in. Thus it is, the bed in light. S. Jerome (Hos_5:1) gives another meaning. Tabor, he says, means the coming light. Again, Tabor may be translated, ta, i.e., a bed and bor, i.e., a cistern or sepulchre; because on Tabor Moses and Elias spake of the decease of Christ. For by this way Christ must needs go to His glory and to Heaven, and we must go by the same way. Luke adds, Christ went up into the mountain to pray; and it came to pass whilst He was praying the fashion of His countenance was altered, that He might show us the fruit of prayernamely, that in prayer we are suffused with heavenly light, and are, as it were, transfigured; and instead of earthly are made celestial and divine; and instead of men become angels. Moses was a type of this when he talked with God upon Mount Sinai, and the glory of the Lord appeared unto him, and there were horns (i.e., rays of light) on his face. But this splendour of Moses came from without; but the glory of Christ from within, i.e., from His soul and Deity.

And was transfigured, &c. Greek, μετεμορφώθη, i.e., was transformed. So also the Syriac. The Arabic is, He showed His glory in their presence.

You will inquire after what manner Christ was transfigured? I take it for granted that nothing was done here in a fanciful or fantastic manner, or in the way of illusion. There could be nothing of this sort in Christ.

I say, then, in the first placeChrist did not transfigure Himself before His three Apostles to manifest His Divinity to them, as He does to the saints in Heaven; for it cannot be beheld by any means with eyes of flesh. So the Fathers, passim. Wherefore Tertullian, SS. Chrysostom, Leo, and Damascene (who seem to speak otherwise) only mean to say that Christ showed His Apostles the external glory of His body, which was an index of His Divinity; that by it, as through a chink, they might in some sort behold the glory and majesty of His Godhead, even though veiled by the body.

2. Christ in His transfiguration did not change the essential form, fashion, colour, or other qualities of His countenance, butas Euthymius rightly observesHe assumed a marvellous and, as it were, Divine splendour, so that He shone like the sun, yea with even greater and more august glory. Wherefore Matthew, explaining the expression He was transfigured, subjoins and his face did shine like the sun. And Luke, The fashion of His countenance was altered, i.e., was bright and luminous. (See S. Thomas 3, p. q. 45.) By transfiguration, therefore, is meant that Christ transformed the external appearance of His face into a more glorious and august one. For Christ did not upon this occasion assume the other endowments of a glorified bodysuch as impassibility, swiftness, and so onbut of glory only.

Here observe, in the first place, that this glory of Christ pertained not only to His face, but to His hands also and His whole body, as S. Jerome clearly teaches (Epist. 61, ad Pammach.). For although Abulensis and others think that only the face of Christ shone, since Matthew and Mark make mention only of it, it is better to understand that the entire Body of Christ was resplendent, because it was a full and perfect transfiguration. Whence the glory passed to His raiment. So S. Ephrem (Orat. de Transfig.): "His raiment became white. Verily the Evangelist shows that the glory emanated from His whole body, and rays of glory shone from all His members." S. Augustine (lib. 3 de Mirabil. S. Script. c. 10) says: "As the Divinity shone outwardly through the flesh, so also the flesh, being illuminated by the Divinity, was radiant through His garments." This is the opinion also of S. Ambrose (in Symb. c. 22), Origen (in cap. ix. Levit.), Barradi, Suarez, and others; some of whom think that this splendour penetrated Christ's whole body and rendered it translucent. But others, with greater probability, think that the glory pertained only to the superficies of His Body; and that that is the meaning of the word Transfigurationthat is, a change of the figure, which has to do with what is external. This splendour was celestial, yea more than celestial; it was divine and beatific, such as belongs to glorified bodies. Wherefore it was golden and glorious, like the sun; but yet it gave refreshment to the eyes, and did not take away the sight of Christ from His Apostles. In this it was different from the light of the sun.

Note, secondly, that this splendour, as well as the other gifts of a glorified body, appertained to the body of Christ throughout the whole time of His life, from the very moment of His Conception. Nevertheless, in order that Christ might suffer and have His conversation among men, this glory and all the other gifts which I have spoken of were held back, as it were, in the beatified soul of Christ, so that it did not infuse them into His body by means of a physical emanation. Otherwise they would have shone through His body, like light through a lantern. This repression, therefore, was a miracle. And the cessation of this repression in the transfiguration, and emanation of the interior splendour into the body of Christ was the cessation of a miracle. But to men it seemed to be a miracle, because it was new, and they were ignorant of the cause. Wherefore Christ possessed this glory of His body by a double right, namely, in right of the Hypostatic Union, and also by the title of merit. For by so many sufferings and labours He merited this glory of His body, and at His resurrection He received it in perpetuity, as theologians teach, passim. Wherefore what some persons have thoughtthat Christ always possessed this glory and these gifts in His body, but that they were not visible to men on account of the infirmity of human sight; even as some say the glory of the bodies of the blessed would be invisible to the eyes of mortals, unless some new power of sight were given themthis opinion, I say, is not probable because that light of the glorified body is corporeal, and therefore, in a higher degree, visible to the eyes of all.

Lastly the Transfiguration happened on the 6th of August, on which day the Church commemorates it. Ammonius, Baronius, Jansen, Suarez, and others, agree that it took place in the thirty-third year of Christ's life, which was the third and last of His preaching.

You will ask in the second place, why Christ was transfigured? I answer: 1, that by means of this glory and brightness, and by the testimony of Elias and Moses He might prove His Divinity to His Apostles. 2. That he might forewarn His disciples not to lose confidence, when they should behold Him nailed to the cross. 3. That He might indicate that He shall come after this manner with great power and majesty to judge the world. So S. Ephrem, Cyril, and Damascene, S. Basil (in Psalm 45), and others. Wherefore also Elias appeared, who will be the precursor of Christ when He comes to judgment. 4. That He might animate the faith and hope and courage and zeal of the Apostles and the rest of the faithful bravely to undergo all crosses for the sake of the Gospel through the hope of obtaining the like glory at the resurrection. Thus S. Leo says, "The Lord was transfigured, that He might take away the scandal of the cross from the hearts of His disciples." And S. Chrysostom adds, that the least of the blessed in Heaven has greater brightness and glory than Christ had at His Transfiguration; because Christ attempered His glory to feeble eyes and the capacity of the, as yet, mortal Apostles. They whom the truth of the celestial glory irradiates count as utterly worthless all the pomps and vanities of this world. Wherefore S. Francis was wont to say, "So great is the glory which I expect, that every kind of affliction is delightful to me.

Symbolically: This Transfiguration represents the varied and wonderful transformations of the WORD incarnate, as it were a Divine Proteus. For Christ was four times transfigured. First in His Incarnation, when the WORD being made flesh, shone in it as a light in a lantern. 2. On the Cross, on which He was so deformed with stripes and nails and spitting, that as Isaiah says, "He hath no form nor comeliness, and when we saw Him, He had no beauty." (c. liii.) 3. In the Resurrection, when He was crowned with glory and honour. 4. In the Eucharist, where he lies hid under the forms of bread and wine, and seems to be, as it were, transfigured into them. For transubstantiation is a sort of transfiguration of the accidents.

Anagogically: Christ here wished to give a representation of our resurrection glory, when He will re-fashion our bodies to be like unto the body of His glory.

Tropologically: Christ wished, in the first place, to give a type of the transfiguration of a soul dark with sins into that light of grace by which we are made like unto Christ. For our transfiguration standeth in likeness, or configuration unto Christ; that we should be conformed unto Christ in all humility, charity and obedience; that we should be living images of the life and holiness of Christ; that we should think, speak, and act with such piety, gravity, and zeal as Christ did; that whosoever sees us should think that he beholds Christ in us. Again Christ here gives a representation of the transfiguration by which a soul passes from a lower degree of holiness to a higher degree. For Christ who was already holy was transfigured. This transfiguration is more infrequent and more difficult than the former. For Saints often flatter themselves on account of their sanctity, and as it were rest in it, and do not aspire to higher sanctity, as sinners and penitents aspire to righteousness. It is less frequently, says a Father, that any one is transfigured from less to greater sanctity, than from sin to holiness. It can only take place in the mountain, and by going aside with Christ, that is to say, by frequent and fervent prayer and meditation. For in them the mind is illuminated by God, and draws as through a pipe celestial light, by means of which it conceives fresh ardour to reform its ways, yea to be transformed into Christ, that with S. Paul it may say, "The world is crucified unto me. I live, yet not I, but Christ liveth in me." And with S. Francis, it would imprint the five wounds of Christ, if not in its body, yet in the inmost recesses of its soul.

Prayer, then, is the transfiguration of the soul. 1. Because in it the soul receives light from God, that she may know Him and herself and all things more clearly.

2. By it the soul seeks and obtains grace to blot out the stains and vices by which she is deformed. In it she receives consolation for desolation; out of weakness she is made strong; from slothful she becomes fervent; for perplexity, she hath understanding, for sadness, gladness; and for cowardice, courage.

3. She is raised above herself, and is lifted up to God in heaven, where she learns and sees that all the things of earth are fragile and worthless, so that from her lofty height she looks down upon them as fit only for children. She perceives that the true riches, honours and pleasures are nowhere but in heaven.

4. In prayer she unites herself to God. For, "he that is joined unto the Lord is one spirit." (1Co_6:17.) Hence S. Francis, when he prayed, was lifted up on high, and could speak, think of and love nothing else save God. "My God and all," he was wont to say, "Grant me, 0 Lord, to die for love of Thy love, Thou who didst deign to die for love of my love!" This is what S. Paul says, "But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." (2Co_3:18.)

Lastly, Mark intimates that Christ was not sitting, nor kneeling, but standing, when He was transfigured: When they awoke, they beheld His glory, and two men standing with Him who was standing likewise. Hence it follows that Christ was not lifted up into the air, as some painters represent Him, but was transfigured as He stood upon His feet.

His raiment became whitesome read, as the light: thus the Greek, ώς τὸ φω̃ς. Thus also the Syriac and the Arabic. The Egyptian has, His face shone gloriously like the sun; His raiment also was resplendent after the fashion of the sun. The Ethiopic has, His garments were like crystal. But the Vulg. reads with the Persian ώς Χιών, like snow. This is the reading of some Gr. MSS. in this place, and of all in Mark ix. 3. For snow is properly said to be white, and light, shining: although snow not only is white, but also shines. Abulensis (quest. 42 et seq.) is of opinion that this brightness of Christ's raiment was a true and real property: and that therefore the colour of His garments was changed, in such manner that if they were previously black, they were made white, and if they were previously white, they became whiter still: and that when the transfiguration was over they returned to their former condition.

S. Mark's words seem in favour of this opinion, And His raiment became shining, exceeding white as snow, so as no fuller on earth can white them.

Christ's garments therefore had two properties; namely a snow-like whiteness like a fuller's, and a supernatural splendour bestowed upon them by God. The far more general opinion is that the whiteness was identical with the brightness. For brightness is white, but it adds splendour to the whiteness. And this refulgence, by the operation of God, flowed forth as it were from the flesh of Christ into His garments, and thus prevailed over, and as it were swallowed up their natural colour, if it were not white originally. Wherefore this glory in the face and the body of Christ was golden and shining, as in the sun. And when it was transfused to His clothes, it became white, as the moon appears to be white, when illuminated by the sun's rays. And the sun itself appears white, when it shines through clouds. Thus Tertullian (lib. iv. cont. Marc. c. 22.) So S. Ephrem, and many others. We shall get a full and adequate meaning by uniting both opinions, and say that the garments of Christ were indeed made white, through that snowlike whiteness which God now bestowed upon them, and that they were likewise resplendent through the brightness infused into them by means of the radiant face and flesh of Christ. For this is what Luke means when he says, His raiment was white and glistening. Gr. ε̉ξαστράπτων, ie., like lightning, darting rays like lightning. Whence it is plain that there was in the garments of Christ not only whiteness like snow, but a brightness like lightning. For white is the most perfect colour; and light, or splendour is the most noble of all sensible qualities; and lightning has the nature of fire, and is the most penetrating of all things,

Trpologically: the garments of Christ are the Saints. They adorn Him like clothes: and like snow they are chaste and shine through their purity.

And behold there appeared, &c. You will ask why these two appeared, rather than any of the other prophets? Maldonatus answers, because these two shall precede Christ's second Advent to Judgment, when He shall come in His glorious Majesty, of which the Transfiguration was a type. This is true with respect to Elias, but wrong with regard to Moses, as I have shown on Rev_11:3-4, where I have proved that Enoch, not Moses shall come with Elias against Antichrist.

I say then, that the reason was because Moses was the legislator of the Old Law, and Elias was the prince of the Prophets. Wherefore he represents the whole choir of the Prophets. These two appeared then, that they might show that Christ was the true Messiah, the Saviour of the world promised by the Law and the Prophets. By Moses the Law is shown to end in Christ, and prophecy by Elias; and that both had accomplished their work, and had given place to Christ as the new Lawgiver and Prophet sent from God, and promised by all the Prophets, but especially by Moses, in those words, "A Prophet shall the Lord your God raise up from the midst of your brethren, like unto me: and I will put My words in His mouth." (Deut. xviii. 18.) Thus SS. Jerome, Chrysostom, Ambrose. S. Jerome adds that Moses and Elias were blessed with this vision, because like Christ they had fasted forty days and forty nights. Hence Tertullian, Origen, Nazianzen and others think this vision of Christ's Humanity in the transfiguration was represented and promised to Elias when God manifested Himself to him by the breath of a gentle gale (1 Kings xix. 12 and to Moses, when he asked to see God's face, and God said to him, "Thou shalt see My back parts, but My Face thou canst not see." (Exodus xxxiii. 23.) This cannot be true in a literal, but only in a symbolical sense.

S. Thomas (3 p. quæst. 45, art. 3, ad 2) gives six other reasons: 1. Because the multitudes said that He was EIias, or Jeremias, or one of the Prophets, He took the chief of the Prophets with Him, that he might declare the difference between the Master and the servants. 2. Because Moses gave the Law, and Elias was jealous for the glory of the Lord: since therefore they appeared with Christ, they excluded the calumny of the Jews, that Christ was a blasphemer of the Law, and that He usurped to Himself the glory of God. 3. He showed that He had the power of life and death, and is the judge of quick and dead, because He had with Him Moses who was dead and Elias who was yet alive. 4. Because, as Luke says, they spake of his decease, that is, of His Passion and Death. Therefore that He might, in reference to this, strengthen the minds of His disciples, He brings before them those who had exposed themselves to death for God's sake. For Moses presented himself before Pharaoh at the peril of his life, as Elias did before Ahab. 5. Because He wished His disciples to imitate the meekness of Moses and the zeal of Elias. 6. Because He would show that He was preached both by the Law and the Prophets.

You will askhow and in what manner did Moses and Elias appear? It is agreed by all that it was Elias himself who appeared in his own body. For Elias was taken up to Heaven in a chariot of fire, and is still alive, that he may come again and contend with Antichrist. From Paradise, therefore, or from the place to which he was translated, he was suddenly transferred by an angel to Mount Tabor, that he might converse with Christ in His Transfiguration. With respect to Moses there are various opinions which I have reviewed on the last chapter of Deuteronomy. It is certain, as I have there shown, that Moses is dead, and has not as yet risen again. Some think that this was not Moses who really appeared, but an angel in the form of Moses. But this is certainly an error, says Suarez, because Moses is introduced as a witness of Christ; and a witness must bear testimony in his own person. None therefore of the expositors say that this was not Moses but an angel, except the Gloss on Luke ix. 30, which S. Thomas thinks is taken from the author of The Miracles of Scripture (lib. 3, caps. 10 & 13). Jansen thinks it more probable that this Gloss is derived from S. Augustine (lib. de cura pro mortuis), where S. Augustine expresses himself as doubtful whether the apparitions of the departed take place by themselves appearing, or by means of angels; or rather, as he says, in both ways. But he expresses no doubt as to the appearance of Moses in this place. Yea, even Calvin, although he says it is probable that this was the spectre of Moses, adds that it is more probable that it was the real soul of Moses. The soul then of Moses was translated from Limbus by an angel to the earth. And when Moses was arrived thither, he came to Tabor to Christ, and assumed a body, either formed by an angel out of air, as Lyra, Salmeron, and S. Thomas think, or else resumed his own body, so that he rose again. And thus the soul of Moses was led by an angel to his sepulchre, and there his ashes were collected by the angel and formed into a body, to which the power of God re-united his soul. And thus it was the true and living Moses, whom the angel transferred from his sepulchre to Mount Tabor. For it was meet that in witnessing to Christ, everything should be real and solid, and that Christ by thus raising up Moses should show that He is both the Lord and the judge of the quick and the dead. This is the opinion of Tertullian, Origen, Irenæus, and others; whom Suarez cites and follows (3 p. q. 45, disp. 22, sect. 2). If you follow this opinion, and suppose that Moses rose again, you must suppose that he again died, and that he again rose with others after the Resurrection of Christ. For Christ was the first of all who arose unto the life immortal.

Observe, Christ communicated His glory and splendour to Moses and Elias. Wherefore Luke says, Moses and Elias were seen in glory.

Talking with Him: Luke adds, and spake of His decease. The Greek for decease is not έκστασις (as though the ecstatic love of Christ, which drove Him to the cross, were signified, as some pious people have thought), but έξοδος, i.e., going forthnamely, from Jerusalem, and from this life, by the death of the cross on Mount Calvary. This Moses and Elias here foretold to Christ in the hearing of the Apostles, that they might take away, both from them and us, the offence of the cross. Thus it is that somewith S. Chrysostominstead of έξοδον read δόξαν, i.e., glory; for on the cross Christ chiefly manifested His power and glory. Wherefore at that time the sun was darkened, the rocks rent, the earth quaked.

Peter answered . . . it is good (that is, pleasant, sweet, and blessed), &c. Peter hereexulting in the glory and, as it were, intoxicateddesired to abide in it, and enjoy it always; whence the Arabic translates, it is good that we should remain here. Damascene well observes, "It is not good for thee, 0 Peter, that Christ should tarry there: if He did, thou wouldst not obtain the keys of the kingdom of Heaven, nor would death have been abolished. Seek not felicity before the time, as Adam sought to be a god."

Theophylact remarks, We must not say with Peter, it is good for us to be here, since we ought ever to be going forward, and not remain in one degree of virtue and contemplation, but we ought to pass on to others.

You will ask how Peter knew that the two persons who were talking with Jesus were Moses and Elias? I answer, first, that he might have recognised them from what they said. For Moses seems to have said to ChristHail, Messiah, our Saviour! Thou art He Whose Passion I prefigured by so many sacrifices, especially by the slain Lamb and the Passover. Elias may have said, Thou art He Whose resurrection I set forth by the widow's son whom I recalled to life, and Whose ascension I prefigured when I was caught up to Heaven in a chariot of fire.It may be also, that Christ addressed them by their names.

2. Peter might have recognised them by their appearance and dress, as they were described in Scripture and the tradition of the elders. Thus, Elias might be known by his leathern girdle and sheepskin, wherewith he was wont to be clothed. Moses might be known by his horned face. Indeed, if we can believe Origen, Moses appeared with the tables of the Law, Elias with a chariot of fire.

3, and most probably, Peter knew them by Divine inspiration. You will ask why Peter desired that these three tabernacles should be made, since the blessed do not need tabernacles? I reply, Peter said this towards the close of the Transfiguration, when Moses and Elias were about to depart, in order that he might detain them. For Luke says, And it came to pass as they were departing from Him, Peter said, &c.; as though he said, "0 how sweet and delectable it is to abide in this vision! Wherefore, 0 Christ, suffer not Moses and Elias to go away; and that we may keep them, let us make them a habitation, a tabernacle for each, in which they may abide." It was for them, not for himself and James and John, he wished the tabernacles to be made. Mark adds, for he knew not what he said. It was as though Peter being inebriated with the sweetness of this vision, in order that he might prolong it, spoke, as if bereft of reason, things incongruous. He was in a sort of delirium. And that, first, because he thought Christ in His glory, as well as Moses and Elias, needed tabernacles, and three of them, as though one would not have sufficed. Again, he put Moses and Elias on an equality with Christ. 2. Because he wished Christ to remain on Tabor, and to shut up Him who is the good of the universe on this mountain 3. Because, being as yet subject to death and suffering, he desired to enjoy with James and John alone that blessedness to which God, through Christ, designed to bring an innumerable multitude after this life. 4. Because he wished to have glory before labour, a crown before the battle, joy before the cross, when it behoved Christ and Christians first to suffer, and so to enter into their glory. For the cross is the way and the ladder to happiness. 5. Because he placed his happiness in the sight of the glorified Humanity of Christ, not in the vision of the Godhead. If, therefore, Peter had beheld the glory of the Divinity and the abyss of all joy and all goodness, what would he have said? For this vision and pleasure of Peter were sensible and corporeal, and were only like a single crumb or drop in comparison with the joy and pleasure, which the blessed experience in beholding God, when they immerse themselves in Him as in a sea of delight, and are swallowed up in it, according to those words of the thirty-sixth Psalm: "They shall be inebriated from the fatness of Thine house, and Thou shalt give them to drink of the torrent of pleasure." Moreover, this vision of the glory of Christ, of Moses, and of Elias raised in the disciples not only vast pleasure, but wonder and reverence likewise, and a kind of sacred dread. Where- fore Mark says, they were sore afraid.

While he was yet speaking. Observe Luke has, while he was yet speaking, a cloud came and overshadowed them; and they feared as they entered into the cloud. Which Toletus explains thus: Whilst Peter is saying Let us make here three tabernacles, the cloud (contradicting him) interposed between Christ, Moses, and Elias on the one part, and the disciples on the other, and thus overshadowed themthat is to say, the disciples; and the glory of Christ, dazzling the eyes of the disciples, was tempered by the intervention of this cloud, so that He could be more easily seen by them. And theyi.e., the disciplesfeared when they entered into the cloud; i.e., when they beheld the cloud embracing Christ and Moses and Elias, and themselves shut off from them by the cloud. They feared, I say, because they saw that they were on the outside of the cloud, and because they were alone, and there was no one to defend them in case any evil should befall them. Or else they feared lest Christ and Moses and Elias should go somewhere else, or lest He should be carried away from them into Heaven, as Elias had been carried away in his chariot of fire.

2. Barradi thinks that the cloud came after the departure of Moses and Elias, for Luke had previously said concerning them (Luk_9:33), And it came to pass as they departed from them, Peter said, &c. After that, the cloud overshadowed them, i.e., Christ and the disciples, who were left alone. And they feared, because they saw themselves entering into the cloud, girt round about with it, and they did not know what was about to happen to them.

Instead of, as they entered into the cloud (Luk_9:34), the Syriac translates, when they saw Moses and Elias, who were entering into the cloud. And instead of, as they departed from Him, the Arabic has, and when they wished to go away from Him.

You will ask, from whence, and why was this cloud? The answer is, it was made by God through the instrumentality of an angel, by the condensation of air and vapour, that by it he might correct Peter's wish concerning the three tabernacles, by showing that Christ had no need of such things, forasmuch as His throne is a light and glorious cloud. Wherefore it is more probable that, as Franc. Lucas thinks, Peter, James, and John were within, not on the outside of this cloud: for the disciples were near to Christ and were His house and family. And for this very reason were these three Apostles brought up to the top of Tabor, that they might be sure witnesses to the rest of the Apostles and to the faithful what things were done in the cloud round about Christ; and especially might bear testimony to God the Father's voice, This is my Son. Therefore it was meet that they should see and hear all those things plainly and visibly, without a veil, or cloud, so that they might be eye and ear witnesses, above all suspicion of possibility of having been deceived, or mistaken. Moreover, the cloud is not only the veil, but the symbol of the glory of God. Hence of old time God was wont to manifest His incomprehensible majesty to the Hebrews, as is plain from Exod. xix. 9, and other passages. Wherefore the cloud is called the Ascention, or the chariot of God (Psa_104:3): also His tabernacle, His throne, and the seat not only of His majesty, but of the omnipotence of God, and the supreme power of His working. For from the clouds He hurls against His enemies hailstones and whirlwinds, thunderings and lightnings. (Psa_18:12, &c.) Hence also when Christ shall come to judge the world, He will come in the clouds of Heaven. This cloud therefore was as it were an instrument for the voice of God the Father; an ornament and grace for Jesus Christ: and for the Apostles a covert.

Moreover with reference to this cloud, Toletus is of opinion that Christ was transfigured in the night, during the time of sleep. And this was why, as Luke says, the eyes of the Apostles were heavy: therefore too Christ's transfiguration appeared the more wonderful. For so great splendour is more marvellous by night than it would be by day. But others, with greater probability, think Christ was transfigured at the dawning of the day. They assign two reasons: first that what was done might not seem to be the work of magic or nocturnal spectres. Secondly, because Christ came for works of light: and the eyes of the Apostles were heavy on account of fatigue. Lastly, the dawn is on the confines between light and darkness. It is a delightful hour, and so the symbol of glory.

The cloud was bright, 1. As an indication of the glory of Christ. Whence Cajetan thinks that this cloud derived its brightness from the light and glory of the body of Christ; or better, because by it was represented the glory and majesty of the Father whose voice was heard. Whence Peter calls this cloud (2Peter 1:17) the excellent glory of the Father, Who spake out of it; and Who by means of it increased the glory of the transfiguration of Christ. This cloud therefore was full of majesty and glory.

2. For the signification of the difference between the Old Law and the New. In the Old Law, God appeared to the Jews in a black cloud, because that Law was full of shadows and terrors. In the New Law, He appears in a bright cloud, because the New Law brings truth, glory and love. So S. Chrysostom, Theophylact and Damascene On the Transfiguration.

And behold a Voice, &c. The Voice, namely, of God the Father to Christ. Observe, 1., with S. Chrysostom, Ambrose, Toletus, and others, that it is plain from Luk_9:34 et seq. that this voice sounded from a cloud high above the earth. Wherefore S. Peter in his Epistle speaks of it as coming from heaven. It must have come after the departure of Moses and Elias. And with this object, that it might be perfectly clear and certain to the Apostles that this voice was addressed to Christ alone, and not to Moses, or Elias, who had now gone away, inasmuch as this voice was a work, ad extra, to use the expression employed by theologians, it proceeded from the whole Trinity. The voice was formed by an angel, since God makes use of His angels for these exterior works.

Observe. 2. That in this transfiguration, equally as in the Baptism of Christ, the Trinity was symbolically represented. The Holy Ghost was represented by the cloud, the Father by the voice, the Son by the Divine glory and brightness, by which likewise was set forth the Incarnation of the WORD. For Christ was seen as man, and by the splendour and the voice of God the Father it was signified that He was also God. The Holy Ghost was adumbrated by the cloud, because He, like a bright cloud, enlightens man, protects him, and makes him fruitful to every good work. He also blesses and glorifies. Hence in the Baptism of Christ, the Holy Spirit appeared in the form of a dove, because in Baptism He gives innocence. But in the Transfiguration, which is a type of the resurrection, He came under the appearance of a cloud, because He gave then, and will give in the resurrection security from all evils.

This is My beloved Son: "Two pleasant words," says S. Cyprian (de Baptismo), "Son and Beloved, coming from the mouth of God, are impressed upon our senses, that the association of names may unite us in the community of gifts, and such great names of sweetness may soften our minds, and kindle the ardour of devotion." Moreover, " God the Father said not, 'in this is My Son,' lest One from Another being placed apart, they should be supposed to be divided: but that according to the dispensation of Their union They should be simply taken to be One and the same," says the Council of Ephesus (ex prosphonet. Cyril Imperator)

Beloved, Syriac, most Beloved. There is an allusion to Psa_24:4. "The Voice of the Lord is in magnificence, &c., and beloved as a son of the unicorns." I have explained the various analogies between Christ and a unicorn on 2Pe_1:17.

Hear him, not Moses, who has gone away, but Christ, as the new legislator of the New Law. These words, hear Him were not said of Christ at His Baptism, because He was then for the first time shown to the world; but now He is set forth as a Teacher and Lawgiver. Therefore (as Tertullian, S. Leo, Damascene, and others maintain) these words denote the abrogation of the Old Law, and the inauguration of the New.

And when the disciples heard, &c. 1. Because this cloud seemed to them to portend something new, strange, and Divine. 2. Because (as the Syriac has) they beheld Moses and Elias going away and entering into the cloud, and through it vanishing from their sight. 3. They were afraid when they heard the voice, because (as Abulensis says) it was as loud as thunder; and though it was a sweet voice, yet its echoing reverberation terrified them. Thus, too, S. Ephrem says: "At the sound of this voice the Apostles fell flat upon the earth; for terrible was the thunder, and the voice shook the earth." And S. Jerome says: "Human weakness cannot sustain to bear the sight of this great glory; trembling both in mind and body, it falls to the ground." Origen, S. Chrysostom, and Euthymius addthat being struck with fear they fell upon their faces, that they might worship God, and make supplication unto Him that the thunder and lightning might not strike them.

When they lifted up their eyes, &c. This signified symbolically that the Law and the Prophets had disappeared now that Christ was present, and that He Who brought to men the true light of the Gospel alone remained. Again: this glory and delight of the Transfiguration quickly passed away, but Christ would show that all things in this worldeven those that are lofty and divine-are transient, but that in Heaven they will be eternal, so that we may pant after it; for on earth all things are measured by time, but in Heaven they possess an enduring eternity.

Note: SS. Matthew, Mark, and Luke relate the history of the Transfiguration differently; but the following is a series and order of circumstances, which will reconcile the Evangelists one with another. 1. Christ prayed. In the meantime the disciples, being heavy with sleep, from the fatigue of ascending the mountain and the length of Christ's prayer, whilst they were sleeping, He was transfigured. 2. Moses and Elias came, and talked with Christ concerning His death upon the cross, which He was to accomplish at Jerusalem. 3. The Apostles, being roused from sleep by the brightness and the talking, beheld the glory of Christ, and Moses and Elias conversing with Him. 4. When their conversation was ended, and they made as though they were going away, Peter being (as it were) inebriated with pleasure and grieving at their departure, sought to make three tabernacles. 5. There came the cloud, obscuring Moses and Elias; and then the voice speaking to Christ, This is My beloved Son, when the Apostles, being affrighted, fell to the earth; and were presently comforted and raised up by Christ; and, lifting up their eyes, saw Jesus alone.

And as they were coming down, &c.to no one. Not only to the people, as S. Jerome says, but not even to the other Apostles; that they might not give them an occasion of sorrow or envy because they were not present with Peter and James and John at the Transfiguration. So Damascene: "lest the madness of envy should drive the traitor to fury." Whence Mark says, they kept the matter close between themselves. The reason why Christ enjoined upon them this silence was, because there would a fitting time come for the revelation of this mystery; and because the Apostles would understand and believe it whenafter His Passion and death, in which they would be scandalized and troubledthey were about to behold Him rising again in glory, of which this Transfiguration was a type. For by Christ's resurrection they were about to understand of a surety that Christ underwent the death of the cross for usnot because He was compelled, but voluntarily, out of His exceeding love; and that nowbeing endowed with gloryHe will come to judgment at the end of the world, and will crown with the same glory those who (after His example and precept) have denied themselves, have borne the cross, and in following Him have lost their lives for the sake of His love.

And the disciples asked Him, &c. The reason of this question was because these three Apostles had seen Elias in the Transfiguration, and had beheld him going away. They marvel, therefore, that he did not remain and become the forerunner of Christ and His glorious kingdom, according to the prophecy of Malachi ( Mal_4:5)a prophecy quoted and enforced by the Scribes. But they erred, by confusing the times. They did not fully distinguish between Christ's first coming in the flesh and His second Advent in glory. Of this latter Elias will be the precursor, as John the Baptist was of the former. But although the Apostles in some manner distinguished between Christ's first Advent and His second (for the first they had seen, but had not yet seen the second), nevertheless they expected that the latter was nigh at hand. For they had heard Christ speak of His approaching resurrection, a type whereof they had beheld in His Transfiguration; and they thought, although erroneously, that after it Christ would immediately reign gloriously, inaugurating that kingdom of glory which He shall establish at His second Advent. This was why they wondered, and asked why Elias did not remain that he might go before Christ.

Restore all things: that is, convert the Jews to Christ as the Messiah promised to themselves and their forefathers. As Malachi says: "He shall turn the heart of the fathers to the children, and the heart of the children to their fathers." See what I have there said. Matthew (as is usual with him) follows the LXX, which instead of turn, or convert, has α̉ποκα ταστήσει, i.e., shall restore. Hence the Arabic translates, shall teach you all things.

But I say unto you, &c. Christ passes at once from the literal to the mystical Elias, i.e., John the Baptist: for concerning John, the angel Gabriel had foretold to his father Zacharias, in S. Luke: "And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." (Luk_1:17.)

Falsely do the Calvinists refer all these things to the first Advent of Christ, and explain both mentions of Eliasviz., in verses 11 and 12to mean John the Baptist. For they think that Elias, whom Malachi predicted shall come as the precursor of Christ ( Mal_4:5), is John the Baptist, and that there is no other who shall come with Enoch before Christ's second Advent. I have refuted this error at length on Mal_4:5.

For it was Christ's intention in this place only to explain that saying of the scribes, derived from Malachi, "Elias shall come, and shall show you Christ,"that what Malachi had spoken of Christ's second Advent might be applied mystically to His first. For the Scribes did not distinguish between the two Advents of Christ, even as the Jews fail to do so still. For they deny that Christ has come, and are expecting Him as still about to come, because Elias has not yet appeared to point Him out. Christ therefore, that He might, in His condescension, give a full explanation to the Scribes, concedes that an Elias would be a precursor of both His Advents; but that in the first it would be the typical, in the second the literal and real Elias. And He means to say that it was not because Elias had not yet come that the Jews persisted in not believing Him to be the Messiah, but because they were perverse and obstinate in their wickedness. For that Elias, who had, been promised before Christ's first Advent, namely John the Baptist, had already come, and had already pointed out Christ to the Scribes, that He was the Messiah; and they would not believe him. Therefore Christ adds, and they knew him not, i.e., they refused to recognize him, as the precursor of Christ. And they did unto him whatsoever they listed, i.e., when he reproved their vices, they hated and persecuted him, and delivered him up to Herod, who sought his life.

Then understood, &c. Viz., that John the Baptist was the mystical Elias, and the forerunner of Christ.

And when He was come, &c. Luke adds, and it came to pass on the following day, when He was coming down from the mount, &c. From this it is plain that this lunatic was cured on the day following the Transfiguration.

A lunatic, Gr. σεληνίαζεται, that is at the changes of the moon, at new and full moon he suffers from epilepsy, not from any natural cause, but because he is beset by a devil. The Arabic has, he is grievously vexed at the time of the new moon. Whence Mark has (ix. 17): "And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit: And wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth and pineth away," as is common in epilepsy. And Luke (ix. 39): "I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him." Hence Origen, SS. Chrysostom and Jerome teach that the ordinary epilepsy is not to be ascribed so much to the moon and the state of the humours of the body, as to the devil, who makes use of the changes of the moon and vicious secretions. Mahomet, who suffered from epilepsy, pretended that he was seized and influenced by the Holy Ghost, when he was really possessed by Satan. For this reason too the Turks venerate persons suffering from epilepsy, as though they were under the influence of the Holy Ghost, and were prophets. When the moon is new and at the full, she increases and agitates the humours, especially the melancholic and phlegmatic humours of the brain, over which she has power. And she so acts upon them that they disturb the brain, and cause noises, spittings, and agitation of the whole body. For they who are afflicted with mania and epilepsy, are especially troubled with black bile, that is melancholy, at the time of full moon, because then the moon brings more light and heat, though weaker than those of the sun. But the sun sets free, and puts into motion the black bile, though it does not consume it. The black bile when set in motion, will produce these foamings, and noises, and gnashing of the teeth. And epileptic patients, on account of the phlegm and crude humours, are afflicted when the moon is waning, but especially at the new moon, because then the moon has less light and heat. And phlegm and phlegmatic humours are intensified by cold, especially when it becomes excessive.

I brought him, &c. After the manner of men, he ascribes to the Apostles what was the fault of his own want of faith.

0 faithless generation, &c. Origen thinks these words were addressed to the nine Apostles who remained below, when Christ took the other three with Him to the top of Tabor. He thinks that, as far as these nine were concerned, faith was weak. As S. Hilary says, "Whilst Christ had gone up upon the mountain with three of the Apostles, a kind of torpor of faith crept over the remaining nine, who were left with the people, both because they heard from the father of the lunatic, and saw with their own eyes the magnitude of the evil, and the violence and raging madness of the demon within him." But, with greater probability, SS. Jerome, Chrysostom, and Theophylact think these words were spoken to the father of the lunatic, and to the Jews and Scribes. For in them was greater incredulity, and by consequence they were more to blame that the devil was not cast out, than the disciples were. This may be gathered from Mar_9:24, when the father, being asked by Christ if he believed in Him, answered. Lord, I believe; help Thou mine unbelief. Nevertheless, Christ privately rebukes the Apostles (V. 20,  Mat_17:19-20), because they had less faith than there was need of in so great a work. To the Jews, therefore, Christ said, 0 faithless and perverse generation. And Christ goes on to tell them that the reason why His disciples could not heal the child was not any want of power either on His part or on theirs. It was as though He said to the father of the child, "I have given them power to cast out devils, but the obstacle is thine own unbelief and that of the Jews, which oppose the grace of God; because thou dost not believe, but doubtest whether I and they are able to heal him." Thus S. Cyril. "The words of Christ," says S. Jerome, "are like those of a physician, who should see a patient acting contrary to his orders. He would say, 'How long shall I keep coming to your house? How long shall I have my trouble for nothing, whilst I order one thing and you do the contrary?' But it was not so much that He was angry with the man, as with his fault, and that in the person of one man He reproved the Jews for their unbelief, since he added immediately, 'bring him to Me.'"

Bring him, &c. Mark adds (9:20), "And they brought him unto Him: and when he saw Him, straightway the spirit tare him; and he fell on the ground, and wallowed roaming." "After the demon perceived the Lord, he convulses the child," says Titus of Bosra, "because, being angry at the presence of Jesus, and fearing Him, lest he should be driven out, he began to rage, and horribly to vex and torment the lunatic." Mark proceeds, "And He asked his father how long is it ago since this came unto him? And he said, 'Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if Thou canst do anything' [If Thou canst. See the incredulity which Christ reproved, for he doubted Christ's power], 'have compassion on us, and help us.' Jesus said unto him, 'If thou canst believe, all things are possible to him that believeth.'" By believing in Me thou mayest obtain the healing of thy child. Suitably did Christ require that he should have faith in Him. It was not fitting that he should heal those who did not believe in Him, or that He should thrust His benefits upon those who turned away from Him. Mark proceeds, "And straightway the father of the child cried out, and said with tears, 'Lord, I believe; help Thou mine unbelief.'" That is, I believe, but I am weak in faith, do Thou increase and strengthen it that whatsoever there is in me of doubt and unbelief may be taken away. We cannot doubt that Christ did hear such humble and such fervent prayers, and did take away from him all unbelief; for by and bye He healed the child, as the child of one believing.

And Jesus rebuked the devil, &c. Mark adds: "When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit. I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose." From all this we see how very powerful and malignant this devil was, who had made the child deaf and dumb, and who dared so to resist Christ, and to bring the lunatic to the very point of death. From hence it seems probable that this demon had belonged originally to one of the superior orders of angels. For they too invade and possess men. This was why Christ's disciples could not cast him out, but his expulsion was reserved for Christ Himself, Who by His mighty power and command drove him forth. This is the meaning of the Greekε̉πετίμησε, i.e., He rebuked, and with threats commaded the devil, saying, I command thee, Come out of him; and if thou dost not obey, I will punish thee severely. This, too, was why Christ said to His Apostles, when they asked Him why they could not cast him out, this kind goeth out by nothing save by prayer and fasting.

Jesus said, &c. The Arabic has, on account of the smallness of your faith. The Apostles had faith, but to cast out so powerful and fierce a devil greater faith was required than the Apostles possessed: whence the Syriac renders the next verse as followsif there had been in you faith, &c.

Verily I say unto you, &c.; this mountainviz., Tabor, from which I am coming down. This is miraculous faith, which is not different from justifying faith, as the heretics maintain, but the same; for there is only one faith (Eph_4:5). This faith, however, is united with a sure confidence in God's assistance to perform the miracle which is aimed at. This confidence arises, first from the liberty of a holy conscience, which is familiar with God, which makes use of God as a friend, and penetrates into the treasures of His grace, that it may enjoy them; according to those words of S. John (1Jo_3:21): "Beloved, if our heart condemn us not, then have we confidence toward God. And whatsoever we ask, we receive of Him."

2. From an interior instigation of God, as it were animating men, and stirring them up to such a miraculous work, and tacitly promising them His help to effect it. Vide Franc. Saurez, Tract. de Fide disp. 8, sect. 1, where he teaches that the faith of miracles, as regards its substance and essence, is an act of the Catholic faith by which we believe that God is omnipotent and faithful to His promises, and which is so drawn out and applied to the particular action, that it is able to beget the confidence which is necessary for working the miracle. From whence you may gather, that as this faith and confidence are in our own will and power, with the grace of God which He is wont to give, so also there is to some extent in our power the faculty of working miracles; and the more any one increases in faith and confidence, the more does he increase in this faculty. The more familiar any one is with God, the more gifts does he obtain from Him, and Christ here signifies this; and the same is plan from the lives and actions of the saints. Thus S. Bernard teaches, that we may gain the gift of prophecy, so that we may know the secret things of God, if in truth we cause ourselves to enter into most intimate friendship with God. For of this Christ speaks (John xv.15): "I have called you friends, for all things which I have heard of My Father I have made known unto you."

Faith, as a grain of mustard seed, i.e., faith small in appearance, but of great virtue and efficacy; humble faith, which boasteth not itself, and therefore small in man's judgment, but verily quick, perfect burning like mustard seed. For when such faith is united to humility, it takes away every shadow of unbelief. It works miracles and removes mountains. This faith shone brightly in S. Gregory, Bishop of Neocæsarea; for he, when a mountain stood in the way of his building a church, by his prayers removed it to another place. (See Nyssen in his Life: and Eusebius, H. E. 7, 25.) He performed many other miracles, from which he received the name of Thaumaturgus, i.e., wonder-worker. In like manner, a mountain in Tartary was removed by Christians, when a tyrant required such a miracle of them in accordance with this promise of Christ. (See Marco Polo, On Tartary) S. Jerome gives a similar instance in his Life of S. Hilarion. For he, when the sea, through an earthquake, raised vast masses of waters upon the shorewhich threatened the city of Epidaurus with destructionwas placed by its citizens upon the shore as a bulwark against the waves. "He drew three figures of the cross on the sand, and stretched forth his hands against the sea when it was swelling to a vast height before him, when it stood still; and roaring for a long time, and (as it w

1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into a high mountain apart, 2 And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. 3 And, behold, there appeared unto them Moses and Elias talking with him. 4 Then answered Peter, and said unto 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. 5 While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. 6 And when the disciples heard it, they fell on their face, and were sore afraid. 7 And Jesus came and touched them, and said, Arise, and be not afraid. 8 And when they had lifted up their eyes, they saw no man, save Jesus only. 9 And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. 10 And his disciples asked him, saying, Why then say the scribes that Elias must first come? 11 And Jesus answered and said unto them, Elias truly shall first come, and restore all things. 12 But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. 13 Then the disciples understood that he spake unto them of John the Baptist.

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus ( 2 Pet. i. 16 ); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces.

When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements.

Now concerning Christ's transfiguration, observe,

I. The circumstances of it, which are here noted, v. 1 .

1. The time; six days after he had the solemn conference with his disciples, ch. xvi. 21 . St. Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev. viii. 1 . Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary.

2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev. iv. 1 .

3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses ( Acts x. 41 ), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mark v. 37 . They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations.

II. The manner of it ( v. 2 ); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphothe — he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, 2 Pet. i. 16 . Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant — morphen doulou , Phil. ii. 7 . He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphe theou —in the form of God ( Phil. ii. 6 ), and gave his disciples a glimpse of his glory, which could not but change his form.

The great truth which we declare, is, that God is light ( 1 John i. 5 ), dwells in the light ( 1 Tim. vi. 16 ), covers himself with light, Ps. civ. 2 . And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not ( John i. 5 , 10 ); but, at this time, that Light shined out of the darkness.

Now his transfiguration appeared in two things:

1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud.

2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it.

III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, v. 3 . Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb. i. 1 .

IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke for the rest; Lord, it is good for us to be here. Peter here expresses,

1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Ps. xxvii. 4 . It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him.

2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion.

(1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place ( Ezra ix. 8 ), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory.

It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no.

(2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, ch. xx. 21 . We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city.

Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said ( Luke ix. 33 ), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave.

Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience.

V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory ( 2 Pet. i. 17 ), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne ( Rev. iv. 3 ); for it is his glory to be our Redeemer.

Now concerning this testimony from heaven to Christ, observe.

1. How it came, and in what manner it was introduced.

(1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud ( Exod. xix. 9 ), and so to Moses, Exod. xxxiv. 5 ; Num. xi. 25 . He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours as cend, and rains des cend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount.

(2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud ( Exod. xix. 16 ), and said he would dwell in thick darkness; see 1 Kings viii. 12 . But we are now come, not to the mount that was covered with thick blackness and darkness ( Heb. xii. 18 ), but to the mount that is crowned with a bright cloud. Both the Old-Testament and the New-Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty.

(3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them.

(4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Ps. xcix. 7 . Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, 1 Kings xix. 11, 12 . Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory ( 2 Pet. i. 17 ), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing.

2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have,

(1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism ( ch. iii. 17 ); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine ( 2 Cor. v. 19 ), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias.

This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharaoh's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said ( Luke ix. 51 ), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, 2 Cor. i. 5 .

(2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses ( Deut. xviii. 18 ); him shall ye hear.

Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, 2 Cor. v. 7 .

Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luke xvi. 29 . The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them.

IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them.

1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job xxxvii. 22 . See what dreadful work the voice of the Lord makes, Ps. xxix. 4 . It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid.

2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev. i. 17 ; Dan. viii. 18 ; x. 18 . Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. Considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luke i. 74, 75 .

VII. The disappearing of the vision ( v. 8 ); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever ( Zec. i. 5 ), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, to-day, and for ever, Heb. xiii. 7, 8 .

VIII. The discourse between Christ and his disciples as they came down from the mountain, v. 9-13 .

Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time.

Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present ( v. 9 ); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by 2 Pet. i. 16-18 ), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us.

(2.) An objection which the disciples made against something Christ had said ( v. 10 ); " Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture ( Mal. iv. 5 ); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, " God speaks to us, not the ministers; " for we must not receive it as the word of men, 1 Thess. ii. 13 . Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth.

(3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given.

[1.] Christ allows the prediction ( v. 11 ); " Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New-Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things.

[2.] He asserts the accomplishment. The scribes say true, that Elias is come, v. 12 . Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not.

Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, 1 Cor. ii. 8 . They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings ( John xv. 18 ); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Acts xii. 1-3 .