Bede on the Transfiguration
HOMILIA XVIII. IN DOMINICA SECUNDA QUADRAGESIMAE.

MATTHEW 17, Mark 9, Luke 9 At that time Jesus took Peter and James and John his brother and led them down a high mountain, and was transfigured before them, etc.

MATTH. XVII, MARC. IX, LUC. IX. In illo tempore assumpsit Jesus Petrum et Jacobum et Joannem fratrem ejus et duxit illos in montem excelsum deorsum, et transfiguratus est ante eos, etc.

Because the Lord and our Redeemer has arranged to introduce his chosen ones through the labors of this life to that which knows no labor, the life of future happiness, in the same way through his Gospel he describes the sweat of temporal struggles, in the same way as the palm of eternal rewards; to be sought; hearing again the sweetness of the future retribution, let them bear lighter the transitory evils which they had hoped for the good things to be rewarded eternally. For when he had mentioned his sufferings a little above, he immediately added those things which we have just heard when it was read, saying:

^[0096B] Quia Dominus ac Redemptor noster electos suos per hujus vitae labores ad illam, quae laborem nescit, vitam futurae beatitudinis introducere disposuit, modo per Evangelium suum sudores certaminum temporalium, modo aeternorum describit palmam praemiorum: ut auditis videlicet agonum necessitatibus meminerint sibi requiem in hac vita nequaquam esse petendam; audita rursum dulcedine futurae retributionis levius ferant mala transeuntia, quae bonis speraverint remuneranda perpetuis. Cum enim suas suorumque passiones paulo superius commemorasset, confestim ea quae modo cum legeretur, audivimus, adjunxit dicens:

For the Son of Man is about to come in the glory of his Father with his angels, and then he will render to each one according to his works. Where very fittingly [ Al., most openly] he designates the day of the last examination, when he will come in great power and majesty to judge the world, who once came in humility and rejection to be judged by the world, when with judicial dispensation he will seek the completion of works from those to whom mercy [ Al., [of mercy] with the generosity of his people, he will prefer the grace of his gifts, when, repaying each according to their works, he will bring the elect into the kingdom of his Father, but will cast the reprobate with the devil into eternal fire. And it is well said that the Son of man will come in the glory of his Father. Indeed, the Son of man is going to come in the glory of God the Father, because he who in the nature of man is inferior to the Father, is himself in the divinity of one and the same glory with the Father, a true man, true in all things and God. But what follows rightly rejoices the pious, rightly terrifies the obstinate. And then he will render to each one according to his works: because those who are now doing good and are afflicted by the oppression of the wicked, with a joyful heart of course await the time when, through a just judge, they will not only be freed from the injuries of the unjust, but will also receive the reward of their justice and patience. But those who live badly think that the patience of judges is negligence, just [ Al. just] those who repent late are struck with the sentence of eternal damnation. What the Psalmist says is in harmony with this evangelical sentence: " I will sing mercy and judgment to you, O Lord" (Psalm C) . For first of all mercy, and then judgment, is to be sung: because of course the Lord, which he graciously brought to us at his first coming, will demand this in the second district. But every perverse person who despises the mercy of the generous one fears the judgment of the Lord who scatters the truth. But he who remembers that he has received the grace of mercy with gratitude, certainly awaits the judgment with rejoicing, and therefore sings of the mercy and judgment of his judgement. True, because the time of the universal judgment is uncertain for all, and the hour of his exit uncertain for each, and the present affliction might seem long to those who did not know when the promised rest would come, the pious teacher wanted to show some of his disciples still living on earth the joys of the eternal promise: inasmuch as both they who had seen it and all those who are able to hear, would tolerate the presence of adversity more easily, being brought back more often to the mind of the gift of future retribution which they expected. Hence it follows:      

Filius enim hominis venturus est, in gloria Patris sui cum angelis suis, et tunc reddet unicuique secundum ^[0096C] opera ejus. Ubi aptissime [Al., apertissime] diem extremi designat examinis, quando in potestate magna et majestate veniet judicaturus de mundo, qui quondam in humilitate et abjectione venerat judicandus a mundo, quando cum judiciaria districtione quaeret operum perfectionem ab eis quibus misericordiae [Al., misericordi] largitate praerogaverit suorum gratiam munerum, quando reddens singulis secundum opera eorum, electos in regnum Patris sui perducet, reprobos autem cum diabolo in ignem rejiciet sempiternum. Et pulchre dicitur quia Filius hominis venturus est in gloria Patris sui. Filius quippe hominis in gloria Dei Patris venturus est, quia qui in hominis natura minor est Patre, ipse in divinitate unius ejusdemque ^[0096D] est gloriae cum Patre verus homo, per omnia verus existens et Deus. Merito autem laetificat pios, merito terret contumaces, quod sequitur. Et tunc reddet unicuique secundum opera ejus: quia qui nunc bona operantes pressuris malorum affliguntur iniquis, laetanti nimirum animo tempus exspectant illud, quando per judicem justum non solum ab injustorum liberentur injuriis, sed et justitiae ac patientiae suae mercedem percipiant. Qui vero male viventes patientiam judicis negligentiam putant, juste [Al. justa] sero poenitentes aeternae damnationis sententia feriuntur. Concinit huic evangelicae sententiae quod ait Psalmista: Misericordiam et judicium cantabo tibi, Domine (Psalm. C). Primo quippe misericordiam, ac deinde judicium se cantara perhibet: quia nimirum ^[0097A] Dominus, quod primo suo adventu dispositum nobis benigne contulit, hoc in secundo districtus exiget. Sed perversus quisque qui misericordiam largientis contemnit, jure judicium discutientis Domini pertimescit. At qui gratiam misericordiae grate se meminit suscepisse, gaudens utique judicii discrimen exspectat, ideoque libera modulatione suo judici misericordiam et judicium cantat. Verum quia incertum est omnibus tempus universalis judicii, incerta singulis sui exitus hora, et poterat longa videri praesens afflictio nescientibus quando requies promissa veniret, voluit pius magister aliquibus discipulorum suorum adhuc in terra degentibus aeternae repromissionis gaudia praemonstrare: quatenus et ipsi qui vidissent, et omnes qui audire possint, ^[0097B] levius adversa praesentia tolerarent, reducto saepius ad mentem futurae retributionis munere quod exspectarent. Unde sequitur:

Truly I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom. Indeed, the disciples saw him coming in his kingdom, because in that brightness they saw him shining on the mountain, in which he will be seen by all the saints in his kingdom after the judgment has been completed. But since the mortal and corporeal eyes of the disciples could not bear it, then by the resurrection the whole Church of the saints, already made incorruptible, will be sufficient to protect them powerfully, of which it is written: His eyes shall see the King in his beauty (Isa. 33) .

Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo. Venientem quippe in regno suo viderunt discipuli, quia in ea claritate viderunt fulgentem in monte, in qua peracto judicio ab omnibus sanctis in regno suo videbitur. Sed quod mortales adhuc et corporales discipulorum oculi sufferre nequiverunt, tunc per resurrectionem jam facta incorruptibilis potenter tueri sufficiet omnis Ecclesia sanctorum, de qua scriptum est: Regem in decore suo videbunt oculi ejus (Isa. XXXIII).

And after six days Jesus took Peter and James, and John his brother, and led them up a high mountain. Having shown his glory to his disciples, he leads them to a high mountain, to teach all who desire to see it, not to lie down in the lowest pleasures, not to serve carnal temptations, not to cling to earthly lusts, but to be always raised to the heavens by eternal love: angelic purity, piety, peace, A life of love and justice, as much as is possible for mortals, should always be imitated according to him who said: Our conversation is in heaven, from whence we also await a Savior, Jesus Christ our Lord (Philipp. 3) . Having shown the glory of his majesty, he leads the disciples to the mountain, that they may learn for themselves, and all who thirst to see it, that it is not to be sought for them in the depths of this world, but in the kingdom of heavenly bliss. And when he said well, because he leads them to a high mountain, he added separately: because the righteous are now oppressed by the neighborhood of the wicked, yet they are separated from them with all their heart and intention of faith; from the confusion of men, he will protect them in his tabernacle from the contradiction of tongues. But the fact that after six days from which he promised the disciples, he shows the clarity of his vision, means that the saints will perceive on the day of judgment the kingdom that he promised them, who does not lie before secular times. For secular times consist of six ages, when they are completed they will hear him saying: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25) . May the six days of the promised vision and glory of Sunday be the fulfillment of the good things [ Al. the perfection] of works to be designated [ Al. to designate], without which everyone is able to do anything to contemplate the majesty of his founder, he is not able to arrive. For since the Lord formed the creation of things in six days, and rested from his works on the seventh, the good works by which we must attain to rest are rightly expressed in six days. And because he who desires to see God, who desires to reach the glory of the blessed resurrection, must do the good things he knows, rightly after six days he shows the glory of his kingdom, which the Savior promised to his disciples. It follows:    

Et post sex dies assumpsit Jesus Petrum et Jacobum, ^[0097C] et Joannem fratrem ejus, et ducit illos in montem excelsum. Ostensurus gloriam suam discipulis, in montem eos ducit excelsum, ut doceat omnes qui hanc videre desiderant, non in infimis jacere voluptatibus, non illecebris servire carnalibus, non cupiditatibus adhaerescere terrenis, sed aeternorum amore ad superna semper erigi: angelicae munditiae, pietatis, pacis, dilectionis, et justitiae vitam, quantum mortalibus possibile est, semper imitari debere juxta eum qui dixit: Nostra autem conversatio in coelis est, unde etiam Salvatorem exspectamus Jesum Christum Dominum nostrum (Philipp. III). Ostensurus gloriam suae majestatis, in montem discipulos ducit, ut discant ipsi, discant omnes qui ^[0097D] hanc videre sitiunt, non eam sibi in hujus saeculi profundo, sed in regno supernae beatitudinis esse quaerendam. Et bene cum diceret, quia ducit illos in montem excelsum, addidit seorsum: quia justi et nunc cum pravorum vicinia premuntur, animo tamen sunt toto atque intentione fidei separati ab illis, et in futuro funditus seorsum abducuntur ab eis, cum abscondet eos in abscondito vultus sui a conturbatione hominum, proteget eos in tabernaculo suo a contradictione linguarum. Quod autem post dies sex ex quo promisit discipulis, claritatem suae visionis ostendit, significat sanctos in die judicii regnum percepturos quod eis promisit qui non mentitur Deus ante tempora saecularia. Tempora quippe saecularia sex aetatibus constant, quibus completis audient ^[0098A] ipso dicente: Venite, benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi (Matth. XXV). Possunt dies sex promissae Dominicae visionis et gloriae bonorum perfectione [Al. perfectionem] operum designari [Al. designare], sine quibus ad contemplandam conditoris sui majestatem quisque aliquid agere valet, pervenire non valet. Quia enim Dominus sex diebus rerum creaturam formavit, septima requievit ab operibus suis, recte per sex dies opera bona quibus ad requiem pervenire debeamus, exprimuntur. Et quia qui Deum videre, qui ad gloriam beatae resurrectionis pertingere concupiscit, debet agere bona quae novit, recte post dies sex gloriam sui regni, quam spopondit discipulis Salvator, ostendit. Sequitur:

 And he was transfigured before them, and his face shone like the sun: and his clothes became white as snow. The Lord was transfigured before the disciples, and signifies the glory of his body, with which it was to be illumined by the resurrection, and reveals the future glory of the bodies of all the elect after the resurrection. For he also says about these elsewhere: Then the righteous will shine like the sun in the kingdom of their Father (Matthew 13) , and here, as an example of his future glorification, his face shone like the sun. Not because the brightness and glory of the Lord and his saints can be equal, since the apostle says of the same saints: But star differs from star in brightness, so also the resurrection of the dead (1 Cor. 15) : but because we know nothing to see brighter than the sun, not only The glory of the Lord, but  also of the saints, in the resurrection is compared to the sight of the sun, because nothing could be found brighter than the sun by which an example could be given to men. But this glorified majesty of Dominic's body, this brightness of the bodies of the saints, no one is supposed to see in the judgment of the reprobate. They will only see him whom they pierced, and all the tribes of the earth will mourn over him. But when the judgment is finished, the wicked shall be taken away, that they may not see the glory of God, then the righteous shall enter to behold the glory of his kingdom forever, and they themselves shall enter transfigured according to their form in the light of incorruption: whence the apostle says: He shall reform the body of our lowliness, conformed to the body of his glory (Phil. 3 ) ​But if  anyone asks what the Lord's clothes, which became white as snow, typically signify [ Al. designate], we can rightly understand that the church of his saints is shown by these things, of which Isaiah says: You shall be clothed with all these as an ornament ( Isa. 49 ) . Who at the time of the resurrection [ Al. add they are chastened at the same time by all the corruption of iniquity and by all the obscurity of mortality. Hence the evangelist Mark says beautifully of the Lord's garments: Because they were made bright and white, exceedingly like snow, such as white dust cannot make on the earth (Mark 9) . because it is clear to all that there is no one who can live on earth without corruption and pain. This is clear to all wise men, although heretics contradict it. There is no one who can live on earth without being touched by some sin. But what a cleaner, that is, a teacher of souls or a cleaner of his own body, cannot do on earth, the Lord will do in heaven by cleaning the Church [ Al. add.,  his garment] that is to say, restoring his own from all defilements of the flesh and the spirit, and in addition, the eternal of the flesh and the spirit with bliss and light. It follows:

^[0098B] Et transfiguratus est ante eos, et resplenduit facies ejus sicut sol: vestimenta autem ejus facta sunt alba sicut nix. Transfiguratus est ante discipulos Dominus, et sui corporis gloriam, qua per resurrectionem erat illustrandus, significat, et electorum omnium quantae claritatis post resurrectionem sint corpora futura, manifestat. Nam et de his alibi dicit: Tunc justi fulgebunt sicut sol in regno Patris eorum (Matth. XIII), et hic in exemplum futurae clarificationis ipsius resplenduit facies ejus sicut sol. Non quia Domini et sanctorum ejus aequalis possit esse claritas et gloria, cum et de iisdem sanctis dicat Apostolus: Stella autem a stella differt in claritate, sic et resurrectio mortuorum (I Cor. XV): sed quia nihil sole clarius videre novimus, non solum Domini, sed ^[0098C] et sanctorum in resurrectionis gloria solis aspectui comparatur, quia clarius sole aliquid unde exemplum daretur hominibus, minime potuit inveniri. Hanc autem glorificam Dominici corporis majestatem, hanc sanctorum corporum claritatem nullus in judicio reproborum videre putandus est. Tantum videbunt in quem transfixerunt, et plangent se super eum omnes tribus terrae. At cum peracto judicio sublati fuerint impii, ne videant gloriam Dei, tunc justi ad contemplandam perpetuo gloriam regni ejus, et ipsi pro modulo suo incorruptionis luce transfigurati intrabunt: unde dicit Apostolus: Qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae (Philip. III). Si autem quaerit ^[0098D] aliquis quid vestimenta Domini, quae facta sunt alba sicut nix, typice designant [Al. designent], possumus recte intelligere sanctorum ejus Ecclesiam per haec esse monstratam, de quibus Isaias ait: Omnibus his velut ornamento vestieris (Isa. XLIX): et Apostolus: Quotquot enim, inquit, in Christo baptizati estis, Christum induistis (Galat. III). Qui in tempore resurrectionis [Al. add. ab] omni labe iniquitatis simul et ab omni mortalitatis obscuritate castificantur. Unde pulchre de vestimentis Domini dicit evangelista Marcus: Quia facta sunt splendida candidaque nimis velut nix, qualia fullo super terram non potest candida facere (Marc. IX); quia quod omnibus patet, nemo est qui sine corruptione ac dolore vivere possit super terram. Quod omnibus sapientibus patet, ^[0099A] licet haeretici contradicant. Nemo est qui sine attactu alicujus peccati vivere possit super terram. Sed quod fullo, id est, doctor animarum sive mundator aliquis sui corporis eximius super terram non potest, Dominus faciet in coelo emundans Ecclesiam [Al. add., vestem] videlicet suam ab omnibus inquinamentis carnis et spiritus, insuper et aeterna carnis ac spiritus beatitudine ac luce reficiens. Sequitur:

And behold, Moses and Elijah appeared to them talking with him. How they appeared, and what they spoke with him, Luke writes more clearly, saying: Now Moses and Elijah were seen in majesty, and they spoke of his transgression, which he was about to complete in Jerusalem (Luke 9) . Moses and Elias, therefore, who spoke with the Lord on the mountain, and  spoke of his passion and resurrection, denote the oracles of the law and prophecy, which have been completed in the Lord and are now open to the learned and to whom, and will be more clearly revealed to all the elect in the future. They are said to be well-seen in majesty, because then it will be seen more openly, when [ Al., how much] the truth of all the divine utterances, not only the sense, but also the speech, has been uttered: although in Moses and Elijah all who are to reign with the Lord can be rightly understood. Indeed, in Moses, who died and was buried, these who are in the judgment of resurrection from the dead; but in Elijah, who paid not yet the debt of death, these who are to be found alive in the flesh at the coming of judgment. Both of them, at one and the same moment, are caught up in the clouds to meet the Lord in the air  . It fits with them that Moses and Elijah are said to have been seen in majesty; for by the excellence and majesty of the office in which they are to be crowned, it is shown. It also fits well that they are mentioned to have said that his excess, which he was about to complete in Jerusalem, because of course the passion of the redeemer becomes the only object of praise for his faithful: who, the more they deserve to be redeemed by his grace, the more they keep the memory of their reparation always in the devout breast, with devout confession they testify It is true that when [ Al., quo] more each one tastes the sweetness of the heavenly life, the more he hates all that was pleasing in the lowest things, Peter justly, seeing the majesty of the Lord and his saints,  suddenly forgets all that he had known earthly, and only delights in clinging to those that he has seen forever. saying:

Et ecce apparuit illis Moyses et Elias cum eo loquentes. Quales apparuerint, et quid locuti sunt cum eo, Lucas manifestius scribit, dicens: Erant autem Moyses et Elias visi in majestate, et dicebant excessum ejus, quem completurus erat in Jerusalem (Luc. IX). Moyses ergo et Elias qui locuti sunt cum Domino in monte, et passionem ejus ac resurrectionem ^[0099B] dicebant, oracula legis et prophetiae designant, quae in Domino completa et nunc doctis quibusque patent, et electis omnibus in futuro manifestius patebunt. Qui bene visi in majestate dicuntur, quia tunc apertius videbitur, quando [Al., quanta] veritatis dignitate omnis divinorum eloquiorum, non solum sensus, sed et sermo fuerit prolatus: quamvis in Moyse et Elia omnes qui cum Domino regnaturi sunt recte intelligi possunt. In Moyse quidem qui mortuus ac sepultus est, hi qui in judicio resuscitandi a morte; in Elia vero, qui necdum mortis debitum solvit, hi qui in adventu judicis vivi inveniendi sunt in carne. Qui utrique pariter in uno eodemque momento rapti in nubibus obviam Domino in aere mox peracto judicio ad vitam inducuntur ^[0099C] aeternam. Quibus apte convenit quod Moyses et Elias in majestate fuisse visi perhibentur; per excellentiam namque majestatis insigne muneris quo sunt coronandi, monstratur. Bene convenit et hoc quod excessum ejus, quem completurus erat in Jerusalem, dixisse memorantur: quia nimirum unica laudis materia fidelibus suis fit passio redemptoris: qui quanto magis meruerint ejus se gratia esse redemptos, tanto suae reparationis memoriam devoto semper in pectore versant, devota confessione testantur. Verum quia cum [Al., quo] amplius quisque vitae coelestis dulcedinem degustat, eo amplius fastidit omnia quae placebant in infimis, merito Petrus, visa Domini et sanctorum ejus majestate, ^[0099D] repente cuncta quae noverat terrena obliviscitur, solis iis quae vidit perpetuo delectatur adhaerere, dicens:

Lord, it is good for us to be here; if you wish, let us make three tabernacles here, one for you, one for Moses, and one for Elijah. And indeed the blessed Peter, as another evangelist testifies (Luke 9) , did not know what to say, in that he thought that tabernacles should be made in heavenly conversation. For in that heavenly life the glory of the house will not be necessary, where the light of divine contemplation will pacify all, and no air of adversity will remain to be feared by anyone, witnessing the apostle John, who,  describing the brightness of the same heavenly city, says, among other things: And I did not see a temple in it, for the Lord is almighty His temple is also the Lamb (Revelation 21) . But he knew well what he was saying, when he said: Lord, it is good for us to be here, because really the only good of man is to enter into the joy of his Lord, and to witness this for eternity. Hence it is deservedly thought that he never had anything of true good, who, owing to his own guilt, never sees the face of his Creator. But if the blessed Peter, beholding the glorified humanity of Christ, is so moved with joy that he does not want to be separated from his sight in any way, what do we think, dearest brothers, is the happiness of those who deserve to see the height of his divinity? And if with only two saints, namely Moses and Elijah, he led the greatest good to see the transfigured [ Al.,   transfigured] form of the man Christ on the mountain, who can explain the word, what sense is able to comprehend, what will be the joys of the righteous when they come to Mount Zion, and to Did they behold the city of the living God, Jerusalem, and the multitude of many thousands of angels, and the very creator and founder of that city, God, not through a mirror and in an enigma as now, but face to face ? About which vision Peter himself says, speaking of the Lord to the faithful: In whom even now you do not see, you will believe, whom when you see, you will rejoice with indescribable and glorified joy (1 Pet. 1) . It follows:

Domine, bonum est nos hic esse, si vis, faciamus hic tria tabernacula, tibi unum, Moysi unum, et Eliae unum. Et quidem beatus Petrus, sicut alius evangelista testatur (Luc. IX), nesciebat quid diceret, in eo quod coelesti conversatione tabernacula facienda putavit. In illa namque coelestis vitae gloria domus necessaria non erit, ubi divinae contemplationis luce omnia pacificante, aura adversitatis alicujus timenda nulla remanebit, testante apostolo Joanne, qui ejusdem supernae civitatis claritatem ^[0100A] describens, inter alia dicit: Et templum non vidi in ea, Dominus enim omnipotens templum illius est et Agnus (Apoc. XXI). Sed bene noverat quid diceret, cum ait: Domine, bonum est nobis hic esse, quia revera solum hominis bonum intrare in gaudium Domini sui, et huic contemplando in aeternum assistere. Unde merito nihil unquam veri boni habuisse putandus est, cui reatu suo exigente contingit nunquam sui faciem videre Creatoris. Quod si beatus Petrus glorificatam Christi humanitatem contemplatus tanto afficitur gaudio, ut nullatenus ab ejus intuitu velit secerni, quid putamus, fratres charissimi, esse beatitudinis, qui divinitatis ejus altitudinem videre meruerunt? Et si cum duobus tantum sanctis, Moyse videlicet et Elia, transfiguratam [Al., ^[0100B] transfigurati] in monte hominis Christi speciem videre bonum maximum duxit, qui sermo explicare, quis sensus valet comprehendere, quanta sint gaudia justorum cum accesserint ad Sion montem, et ad civitatem Dei viventis Jerusalem, et multorum millium angelorum frequentiam, ipsumque civitatis ejusdem artificem et conditorem Deum non per speculum et in aenigmate sicut nunc, sed facie ad faciem conspexerint? De qua visione dicit ipse Petrus, loquens de Domino fidelibus: In quem nunc quoque non videntes credetis, quem cum videritis, exsultabitis laetitia inenarrabili et glorificata (I Petr. I). Sequitur:

While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice from the cloud saying: This is my beloved Son, in whom I am well pleased; listen to him. Because they were trying to make tents, they are reminded by the covering of a bright cloud that houses are not necessary in that heavenly dwelling of life, where the Lord protects everything with the shadow of his eternal light. For he who marched the people through the desert, neither the sun during the day nor the moon burning during the night, spread out a cloud for their protection for forty years, how much more will he protect those who dwell in the tabernacle of the heavenly kingdom for ever with the veil of holy wings? For we know from the teaching of the Apostle: Because if our earthly house of this habitation is dissolved, that we have a building from God, an unmade house eternal in the heavens (II Cor. 5) . But because they longed to see the shining face of the Son of Man, the Father was present in his voice, teaching that he was his own beloved Son, in whom he was well pleased: that they might learn from the glory of his humanity which they saw, to sigh for the presence to be contemplated of the divinity with which he is equal. But what the father's voice says about the Son, in whom I was well pleased, is this which his Son testifies elsewhere: And he who sent me is with me, and has not left me alone, because I always do what pleases him (John 8) . And what he added, listen to Him, reminded him that he was the same people about whom Moses gave the law, he warned: Because the Lord your God will raise up for you a prophet from among your brothers, just as you will listen to me according to everything that I have spoken to you (Deut. 18) . For he does not forbid Moses and Elijah, that is, the law and the prophets, to be heard, but he insinuates that the hearing of the Son, who came to fulfill the law or the prophets, is preferable to all these, and intimates that the light of the Gospel truth should be placed before all the types and riddles of the Old Instrument. And indeed, by the pious dispensation, the faith of the disciples, lest it waver at the crucified Lord, is solidified, while the looming link of the cross and his humanity are shown, how by the resurrection they are to be sublimated by the heavenly light; they would grieve less for the dying, whom they would remember to be glorified soon after death in man, but in divinity always glorified by God the Father. It is true that the disciples are still as carnal [ Al., add. and] the fragile substance, having heard the voice of God, fell on their faces in fear. But the Lord, like a pious teacher in all things, comforts and uplifts them by word and touch.        

Adhuc eo loquente, ecce nubes lucida obumbravit eos, et ecce vox de nube dicens: Hic est Filius meus dilectus, in quo mihi bene complacui, ipsum audite. ^[0100C] Quia tabernacula facere quaerebant, obtectu lucidae nubis admonentur in illa vitae coelestis habitatione domos non esse necessarias, ubi omnia Dominus aeterna suae lucis obumbratione protegit. Qui enim populum per deserta gradientem, nec per diem sol, nec luna ureret per noctem, quadraginta annos expandit nubem in protectionem eorum, quanto magis inhabitantes in tabernaculo regni coelestis in saecula sanctarum velamento proteget alarum? Scimus enim docente Apostolo: Quia si terrestris domus nostra hujus habitationis dissolvatur, quod aedificationem ex Deo habemus, domum non manufactam aeternam in coelis (II Cor. V). Quia vero resplendentem Filii hominis faciem cernere desiderabant, adfuit Pater in ^[0100D] voce, docens eumdem esse Filium suum dilectum, in quo sibi bene complacuisset: ut discerent ab humanitatis ejus gloria quam videbant, ad divinitatis qua aequalis est illi contemplandam suspirare praesentiam. Quod autem ait vox paterna de Filio, In quo mihi bene complacui, hoc est quod ejus Filius alibi testatur: Et qui me misit, mecum est: et non reliquit me solum, quia ego quae placita sunt ei, facio semper (Joan. VIII). Et quod adjunxit, Ipsum audite, admonuit eum esse de quo Moyses idem populum cui legem dedit, praemonebat: Quia prophetam vobis suscitabit Dominus Deus vester de fratribus vestris, tanquam me ipsum audietis juxta omnia quaecunque ^[0101A] locutus fuerit vobis (Deut. XVIII). Neque enim Moysen et Eliam, id est legem et prophetas, audiri vetat, sed omnibus his auditionem Filii, qui legem aut prophetas venit adimplere, praeferendam insinuat, cunctisque Veteris Instrumenti typis et aenigmatibus lucem evangelicae veritatis anteponendam intimat. Et quidem pia dispensatione fides discipulorum, ne crucifixo Domino titubet, solidatur, dum imminente crucis articulo et humanitas ejus, qualiter per resurrectionem sit sublimanda coelesti luce monstratur: et quia coaeternus sit in divinitate Patri Filius, coelesti ejusdem Patris voce probatur, quatenus adveniente hora passionis minus morientem dolerent, quem post mortem mox glorificandum in homine, in divinitate autem semper a Deo ^[0101B] Patre glorificatum meminissent. Verum discipuli quasi carnales adhuc [Al., add. et] substantiae fragilis, audita Dei voce, timentes in faciem ceciderunt. Dominus autem quasi pius per omnia magister, verbo simul eos et tactu consolatur et erigit.

And when they came down from the mountain, he said , Jesus commanded them, saying: Tell no one of the vision until the Son of Man rises from the dead. He ordered the vision of his displayed majesty to be kept silent for a time, lest it should become openly popular among the people, or that the same people should prevent the dispensation of that passion by opposing the princes, and thus the effect of human salvation, which was to be through his blood, should be retarded; or at least those who, having heard the same vision, had believed, were offended by the reproach of seeing the cross. But it was more fittingly preached to the apostles, filled with the Holy Spirit, after  his complete passion, resurrection, and ascension into heaven, that all who wished to be initiated into his sacraments, could not only believe the effect of the resurrection, but also the manner of the same resurrection by those who saw [ Al., had seen] to learn, and also to preach the eternity of the divine birth, which they had heard from the Father, to be believed and loved by all alike. Having therefore explained the lesson of the transfiguration on Sunday, let us return to our own conscience, dearest brothers, and if it pleases us to see the glory of the Lord, let us pass away from our carnal desires and submit to the mountain of virtues. If we want to belong to the whitest garments of the Lord, we must cleanse ourselves from all defilement of flesh and spirit,  perfecting sanctification in the fear of God. If we desire to hear the voice of God the Father, if we long to behold the majesty of his consubstantial Son, let us try to avoid the perverted and useless words of mortals. let us strive to avert the eyes of the world from the vain illusions of spectacles, inasmuch as the glory of our resurrection shines, and we ourselves, indeed, what we cannot do, deserve to see at the same time and to speak of the great things of our founder, the excellency of him who lives and reigns with the Father in the unity of the Holy Spirit, God, etc. Amen.

Et descendentibus, inquit, illis de monte, praecepit Jesus, dicens: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat. Visionem ostensae suae majestatis ad tempus taceri praecepit, ne si palam vulgaretur in populos, aut dispensationem passionis illius iidem populi principibus repugnando impedirent, et sic humanae salutis effectus, qui per sanguinem ejus erat futurus, retardaretur; aut certe hi qui eamdem visionem audientes credidissent, viso crucis opprobrio scandalizarentur. Opportunius ^[0101C] autem completa passione, resurrectione et ascensione ejus in coelum, repletis Spiritu sancto apostolis praedicata est, quatenus omnes qui sacramentis ejus initiari voluissent, non solum effectum resurrectionis credere, sed etiam modum ejusdem resurrectionis ab his qui videbant [Al., viderant], potuissent ediscere, nec non et aeternitatem divinae nativitatis, quam a Patre audierant, cunctis pariter credendam amandamque praedicarent. Exposita igitur lectione Dominicae transfigurationis, ad nostram, fratres charissimi, conscientiam revertamur, et si Domini gloriam videre delectat, transitis carnalibus desideriis, subeamus in montem virtutum. Si ad vestimenta Domini candidissima pertinere volumus, mundemus nos ab omni inquinamento carnis et spiritus, ^[0101D] perficientes sanctificationem in timore Dei. Si vocem Dei Patris audire, si consubstantialis ejus Filii majestatem desideramus intueri, studeamus solliciti perversa et inutilia mortalium verba declinare; studeamus a supervacuis saeculi fallentis oculos avertere spectaculis, quatenus resurrectionis nostrae gloria coruscante, et ipsi quidem quae modo nequimus, magnalia nostri conditoris videre simul et dicere mereamur, praestante ipso qui vivit et regnat cum Patre in unitate Spiritus sancti Deus, etc. Amen.

HOMILIA XLV. IN SABBATO PRIMAE HEBDOMADIS QUADRAGESIMAE.

^[0369A]

Mark 9, MATTHEW. 17, Luke 9 At that time Jesus took Peter, and James, and John, and led them up a high mountain by themselves, and was transfigured before them, etc.

MARC. IX, MATTH. XVII, LUC. IX. In illo tempore assumpsit Jesus Petrum, et Jacobum et Joannem, et duxit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis, etc.

In the Gospel of Luke it is written as follows: And it came to pass after these words about eight days, that he took Peter, and James, and John, and went up into the mountain to pray, etc. And on the eighth day, the Lord reveals to the disciples the promised glory of the future beatitude, so that the sweetness of the heavenly life shown, may refresh the hearts of those who can hear these things, and teach that the joy of the resurrection will come at the number of eight days. For he also rose from the dead on the eighth day, that is, after the sixth Sabbath on which he ascended the cross, and on the seventh Sabbath on which he rested in the tomb  . which in the meantime is carried on in another life, we shall certainly rise again in the eighth age. For when Matthew and Mark say that the Lord was transfigured after six days (Matthew 17; Mark 9) , they differ neither in the order of time nor in the sense of the mystery from Luke, who says eight days, because they put only the middle days, whence it absolutely happened after six days they mention Here he adds the first in which the Lord promised these things, and the last in which he fulfilled his promises; and therefore, more generally, he puts eight days. And in the mystical reason there after the six ages of the world the saints should rest from all labor, but here he indicates that they should rise again in the eighth season. Hence the sixth psalm is beautifully written for the eighth, which begins: Lord, do not accuse me in your anger, because of course, during the six ages in which it is permissible to work, prayers must be continued, lest in the eighth time of retribution we be rebuked by an angry judge. And the Lord himself wanted to teach us in this place by showing us the example of his prayer, of  which according to Luke it is said: Because he went up into the mountain to pray (Luke 9) . For he went up into the mountain to pray and to be transfigured, in order to show those who await the fruit of the resurrection, who long to see the king in his splendor (Isaiah 33) , that they should dwell in high places with their minds, and bow down in continuous prayers. He takes only three disciples with him, or because many are called, but few are chosen (Matt. 20) ; or that those who have now preserved the faith with which they have been imbued with the Holy Trinity with an uncorrupted mind, will then deserve to rejoice in its eternal vision.

In Evangelio Lucae sic scriptum est: Factum est autem post haec verba fere dies octo, et assumpsit Petrum, et Jacobum et Joannem, et ascendit in montem, ut oraret, etc. Octava autem die Dominus promissam futurae beatitudinis gloriam discipulis manifestat, ut et ostensa coelestis vitae dulcedine, cunctorum, qui haec audire possint, corda refoveat, et octonario dierum numero verum tempore resurrectionis gaudium doceat esse venturum. Nam et ipse octava die, id est, post sextam Sabbati qua crucem ascendit, ac septimam Sabbati qua in sepulcro quievit, a mortuis resurrexit: et nos post sex hujus saeculi aetates, in ^[0369B] quibus pro Domino pati et laborare gaudemus, ac septimam Sabbati animarum, quae interim in alia vita geritur, octava profecto aetate resurgemus. Nam quod Matthaeus Dominum Marcusque post sex transfiguratum dicunt dies (Matth. XVII; Marc. IX), nec temporis ordine, nec ratione mysterii discrepant a Luca, qui octo dies dicit, quia illi medios tantum ponunt dies, unde et absolute post sex dies factum commemorant. Hic primum quo haec Dominus promisit, et ultimum quo sua promissa complevit, adjungit; ideoque temperantius fere dies octo ponit. Et in ratione mystica illic post sex mundi aetates sanctis ab omni labore quiescendum, hic vero tempore octavo designat esse resurgendum. Unde pulchre et sextus psalmus pro octava scribitur, cui initium est: Domine, ne in furore tuo arguas me, quia nimirum per sex aetates quibus operari licet precibus est insistendum, ne in octavo retributionis tempore a judice corripiamur irato. Quod et ipse Dominus voluit hoc loco nos ostenso suae orationis exemplo docere, de ^[0369C] quo secundum Lucam dicitur: Quia ascendit in montem, ut oraret (Luc. IX). In montem namque oraturus et transfiguraturus sic ascendit, ut ostendat eos qui fructum resurrectionis exspectant, qui regem in decore suo videre desiderant (Isai. XXXIII), mente in excelsis habitare, et continuis precibus incumbere debere. Tres solummodo discipulos secum ducit, vel quia multi sunt vocati, pauci vero electi (Matth. XX); vel quod hi qui nunc fidem qua imbuti sunt sanctae Trinitatis incorrupta mente servaverint, tunc aeterna ejus merentur visione laetari.

And he was transfigured, he says, before them, and his clothes became shining, white as snow. Transfigured, the Savior did not lose the substance of the true flesh, but showed the glory of the future resurrection, either his own or ours; He who then appeared to the apostles, such will appear to all the elect after the judgment. For at the very time of judgment both the good and the bad will be seen in the form of a servant, so that  the ungodly whom they despise, the Jews whom they deny, the soldiers whom they crucify, Pilate and Herod whom they judge, may recognize the judge. But the garments of the Lord are rightly accepted by his saints, as the Apostle testifies, who says: As many as have been baptized into Christ, you have put on Christ (Galatians 3) . Which, to wit, the garments of the Lord were consistently despised on earth, and were seen as similar to others; but by going to the very mountain, they shine with a new brightness, because now indeed we are the children of God, but it has not yet appeared what we shall be. And we know that when he appears, we shall be like him. For we shall see him as he is (1 John 3) . Whence it is well said of the same garments: Such as dust cannot make white on the ground; for since he is to be understood in this place as the dust, to which the penitent Psalmist prays: Wash me more from my injustice, and cleanse me from my transgression (Ps. 5) , he cannot give his faithful on earth the glory which remains preserved for them in the heavens.

Et transfiguratus est, inquit, coram ipsis, et vestimenta ejus facta sunt splendentia, candida nimis velut nix. Transfiguratus Salvator, non substantiam verae carnis amisit, sed gloriam futurae, vel suae, vel nostrae, resurrectionis ostendit; qui qualis tunc apostolis apparuit, talis post judicium cunctis apparebit electis. Nam in ipso tempore judicandi et bonis simul et malis in forma servi videbitur, ut videlicet ^[0369D] impii quem sprevere, Judaei quem negavere, milites quem crucifixere, Pilatus Herodesque quem judicavere, queant agnoscere judicem. Vestimenta autem Domini, recte sancti ejus accipiuntur, teste Apostolo, qui ait: Quicunque ergo in Christo baptizati estis, Christum induistis (Galat. III). Quae, videlicet, vestimenta Domino in terris consistente despecta, aliorumque similia videbantur; sed ipso montem petente, novo candore refulgent, quia nunc quidem filii Dei sumus, sed nondum apparuit quid erimus. Scimus autem quia cum apparuerit, similes ei erimus. Videbimus enim eum sicuti est (I Joan. III). Unde bene de eisdem vestimentis subditur: Qualia fullo super terram non potest candida facere; nam quia ille hoc loco intelligendus est fullo, quem poenitens Psalmista precatur: Amplius lava me ab injustitia mea, et a delicto meo munda me (Psal. L), non potest suis fidelibus in terra dare claritatem, quae eos conservata manet in coelis.

 And Elijah appeared to them with Moses, and they were talking with Jesus. Moses and Elijah, one of whom we read dead (Deut. 34) , the other caught up in heaven (4 Kings 2) , seen in majesty with the Lord, as Luke writes, signify the future glory of all the saints in him, who, to wit, at the time of judgment, either to be found alive in the flesh, or to be resurrected from the death which had once tasted, and they are to reign together with him. As the Apostle testifies: The dead who are in Christ will rise first; then we who live, who are left behind, will be caught up together with them to meet the Lord in the air, and so we will always be with the Lord (1 Thess. 4) . In another way, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord coming in the flesh, so as to show that he is the one whom all the oracles of the law and the prophets promised. They do not appear in the lowest places, but on the mountain with him, because of course only those who transcend earthly desires in their mind,  see the majesty of the Holy Scriptures, which is fulfilled in the Lord. Finally, the children of Israel did not deserve to see Moses, but they did not deserve to follow him going up to God in the mountains ; Elisha, who knows Elijah, but contemplates the triumph of the rising sun with the sons of the prophets (4 Kings 2) . Because many of us read the words of Scripture here and there, but very few perfectly understand how high it shines in the mysteries of Christ.

^[0370A] Et apparuit illis Elias cum Moyse, et erant loquentes cum Jesu. Moyses et Elias, quorum unum mortuum (Deut. XXXIV), alterum in coelis raptum legimus (IV Reg. II), visi in majestate cum Domino, ut Lucas scribit, futuram in illo omnium sanctorum gloriam significant, qui, videlicet, tempore judicii, vel vivi in carne reperiendi, vel ab olim gustata morte resuscitandi, et pariter sunt regnaturi cum illo. Attestante etenim Apostolo: Mortui qui in Christo sunt, resurgent primi; deinde nos qui vivimus, qui relinquimur, simul rapiemur cum illis obviam Domino in aera, et sic semper cum Domino erimus (I Thess. IV). Aliter, Moyses et Elias, hoc est, legislator, et prophetarum eximius, apparent et loquuntur cum Domino in carne veniente, ut ostendant ipsum esse quem cuncta legis et prophetarum oracula promiserunt. Apparent autem non in infimis, sed in monte cum illo, quia nimirum soli illi qui mente terrena desideria transcendunt, majestatem sanctae Scripturae, quae in Domino ^[0370B] est adimpleta, perspiciunt. Denique et filii Israel videre Moysen, sed ad Deum in montana subeuntem sequi non merentur, ad se quoque reversum non sine velamine cernunt (Exod. XXXIV). Eliam novere, sed solis triumphum ascendentis cum filiis prophetarum contemplatur Elisaeus (IV Reg. II). Quia multi passim Scripturae verba legimus, sed quam celsa in Christi mysteriis splendeat, perpauci perfectiores intelligunt.

And Peter answered and said: Rabbi, it is good for us to be here, and let us make three tabernacles, one for you, and one for Moses, and one for Elijah. For he did not know what to say, for they were terrified with fear. Oh, what happiness would the vision of the Deity be perpetually present among the choirs of angels, if only the transfigured humanity of Christ, and the company of the two saints seen to a point, would be chosen, so that Peter would stop them, lest they depart even in obedience; who, even though he does not know what to say because of the astonishment of human frailty, yet inwardly gives him an indication of his feelings. For he did not know what to say, who forgot that the kingdom  of God was promised to the saints by the Lord, not somewhere on earth, but in the heavens. Nor did he remember that he and his fellow-apostles, being still surrounded by mortal flesh, could not undergo the state of immortal life, to whose mind it had crossed the mind that in the house of the Father, which is in heaven, a house made of wood is not necessary. But even now it is characterized by incompetence, everyone wants to make three tabernacles of the Law and the Prophets and the Gospels, since these are in no way capable of being separated from each other, having one tabernacle, that is, the Church of God.

Et respondens Petrus ait: Rabbi, bonum est nos hic esse, et faciamus tria tabernacula, tibi unum, et Moysi unum, et Eliae unum. Non enim sciebat quid diceret, erant enim timore exterriti. O quanta felicitas visioni Deitatis inter angelorum choros adesset perpetuo, si tantum transfigurata Christi humanitas, duorumque societas sanctorum ad punctum visa delectet, ut eos, ne discedant etiam obsequio, Petrus sistere velit; qui etsi, pro stupore humanae fragilitatis, nesciat quid dicat, insiti tamen sibi dat affectus indicium. Nesciebat enim quid diceret, qui oblitus est regnum ^[0370C] Dei sanctis a Domino, non alicubi terrarum, sed in coelis esse promissum. Nec recordatus est, se suosque coapostolos mortali adhuc carne circumseptos, immortalis vitae statum subire non posse, cui mente excesserat quod in domo Patris, quae in coelis est, domus manufacta necessaria non sit. Sed et usque nunc imperitiae notatur, quisque Legi et Prophetis et Evangeliis tria tabernacula facere cupit, cum haec adinvicem nullatenus valeant separari, unum habentia tabernaculum, hoc est, Ecclesiam Dei.

And there was a cloud overshadowing them. He who sought a material tabernacle received an umbrella in the clouds, so that he may learn in the resurrection not by the roof of houses, but by the glory of the Holy Spirit, that the saints are to be protected, of which the Psalmist: But the children of men shall hope in the protection of thy wings (Psal. 26) . And John in his Apocalypse: And the temple, he says, I did not see in it. The Lord Almighty is his temple, and the Lamb (Revelation 21) .

Et facta est nubes obumbrans eos. Qui materiale tabernaculum quaesivit, nubis accepit obumbraculum, ut discat in resurrectione non tegmine domorum, sed Spiritus sancti gloria, sanctos esse protegendos, de qua Psalmista: Filii autem hominum in protectione alarum tuarum sperabunt (Psal. XXVI). Et in Apocalysi sua Joannes: Et templum, inquit, non vidi in ea. Dominus omnipotens templum illius est, et Agnus (Apoc. XXI).

 And a voice came from the cloud saying: This is my beloved Son, listen to him. Because they had asked the question imprudently, therefore they did not deserve the Lord's answer; but the Father answers for the Son, that the word of the Lord may be fulfilled: I do not bear witness for myself, but the Father who sent me bears witness for me (John 8) . The voice of the Father speaking from heaven is also heard, which may bear witness of the Son, and teach Peter the truth, having removed error, nay, in Peter the other apostles. This is my dearest Son, says he, to whom the tabernacle must be fixed, to whom we must obey. This is the Son, those servants are Moses and Elias: they too must prepare a tabernacle for the Lord with you in the depths of their hearts. Of course, this passage of the Gospel agrees with the words of Moses himself, with which he said, bearing witness to the incarnation of Dominic: The Lord your God will raise up for you a prophet from among your brothers, as you will listen to me, according to all that he has spoken to you. But every soul that does not hear that prophet will be exterminated from the people (Deut. 18; Acts 3) . Therefore, when Moses, when he came in the flesh to be heard by every soul that wants to be saved, foretold, God the Father showed the disciples that he was already coming in the flesh to be heard, and he signified with a heavenly voice that he was his Son. And as if more clearly insinuating the faith of his coming to them: This man, he said, this is he whom this Moses promised you many times would be born in the world. Listen to these words according to the commandment of Moses himself, and command all lovers of the truth to listen. And it should be noted that just as the Lord was baptized in the Jordan (Matt. 3; Mark. 1) , so also on the glorified mountain the mystery of the whole holy Trinity is revealed, because of course its glory, which we confess in baptism as believers, we will praise when we see it in the resurrection. And it was not in vain that the Holy Spirit here in a bright cloud, as another evangelist mentions (Luke 3) , appeared there in a dove, because he who now with a simple heart keeps the faith which he has perceived, will then be seen by the light of an open vision of what he believed, and she, by which it will be illuminated, in eternal grace will be protected.   

^[0370D] Et venit vox de nube dicens: Hic est Filius meus charissimus, audite illum. Quia imprudenter interrogaverant, propterea responsionem Domini non merentur; sed Pater respondet pro Filio, ut verbum Domini compleretur: Ego testimonium non dico pro me, sed Pater qui me misit, ipse pro me dicit testimonium (Joan. VIII). Vox quoque de coelo Patris loquentis auditur, quae testimonium perhibeat de Filio, et Petrum, errore sublato, doceat veritatem, imo in Petro caeteros apostolos. Hic est, inquit, Filius meus charissimus, huic figendum est tabernaculum, huic obtemperandum. Hic est Filius, illi servi sunt Moyses et Elias: debent et ipsi vobiscum in penetralibus cordis sui Domino tabernaculum praeparare. Concordat sane hic Evangelii locus cum verbis ipsius Moysi, quibus incarnationi Dominicae testimonium ferens aiebat: Prophetam vobis suscitabit Dominus Deus vester de fratribus vestris, tanquam meipsum audietis, juxta omnia quae locutus fuerit vobis. Erit autem ^[0371A] omnis anima quaecunque non audierit prophetam illum, exterminabitur de plebe (Deut. XVIII; Act. III). Quem ergo Moyses, cum venerit in carne audiendum ab omni anima quae salvari velit, praedixit, hunc jam venientem in carne Deus Pater audiendum discipulis ostendit, et suum esse filium coelesti voce signavit. Et quasi manifestius fidem adventus ejus illis insinuans: Hic vir, inquit, hic est ille, quem Moyses iste vobis saepius in mundo nasciturum promisit. Hujus verbis juxta praeceptum ipsius Moysi et vos auscultate, et omnes veri amatores auscultare jubete. Et notandum quod sicut Domino in Jordane baptizato (Matth. III; Marc. I), sic et in monte clarificato totius sanctae Trinitatis mysterium declaratur, quia nimirum gloriam ejus, quam in baptismo credentes confitemur, in resurrectione videntes collaudabimus. Nec frustra Spiritus sanctus hic in lucida nube, ut alius evangelista commemorat (Luc. III), illic apparebat in columba, quia qui nunc simplici corde fidem, quam ^[0371B] percepit, servat, tunc luce apertae visionis quod crediderat contemplabitur, ipsaque, qua illustrabitur, in perpetuum gratia protegetur.

And immediately looking around, they saw no one else but Jesus alone with them. When the Son began to be pointed out, the servants immediately left, lest it should be thought that the father's voice had been sent to them. In another way: When the voice was spoken over the Son, he alone was found: because when he has manifested himself to the elect, God will be all in all (1 Cor. 15) , nay, Christ himself with his own will be one through all things, that is, the head will shine with the body. Because of which unity he said elsewhere: And no one ascends into heaven, except he who came down from heaven, the Son of Man, who is in heaven (John 3) .

Et statim circumspicientes, neminem viderunt amplius nisi Jesum tantum secum. Ubi coepit Filius designari, mox servi discesserunt, ne ad illos paterna vox emissa putaretur. Aliter: Cum fieret vox super filium, inventus est ipse solus: quia cum manifestaverit seipsum electis, erit Deus omnia in omnibus (I Cor. XV), imo ipse cum suis unus per omnia Christus, id est, caput cum corpore splendebit. Propter quam unitatem alibi dicebat: Et nemo ascendit in coelum, nisi qui descendit de coelo, Filius hominis, qui est in coelo (Joan. III).

And when they came down from the mountain, he commanded them not to tell anyone what they had seen, unless the Son of Man had risen from the dead. The foretaste of the future kingdom, and the triumphant glory had been shown on the mountain. Therefore he does not want this to be preached among the people, lest  it should be incredible in view of the greatness of the matter, and the following cross, after so great a glory, should cause offense to rude souls.

Et descendentibus illis de monte praecepit illis ne cui quae vidissent narrarent, nisi cum Filius hominis a mortuis resurrexerit. Futuri regni praemeditatio, et gloria triumphantis demonstrata fuerat in monte. Non vult ergo hoc in populis praedicari, ne et incredibile ^[0371C] esset pro rei magnitudine, et post tantam gloriam apud rudes animos sequens crux scandalum faceret.