Bible Verses and Early Church Commentary | Historical Christian Faith

¹ 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. 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. ¹⁴ And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying, ¹⁵ Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water. ¹⁶ And I brought him to thy disciples, and they could not cure him. ¹⁷ Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me. ¹⁸ And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. ¹⁹ Then came the disciples to Jesus apart, and said, Why could not we cast him out? ²⁰ And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you. ²¹ Howbeit this kind goeth not out but by prayer and fasting. ²² And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men: ²³ And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry. ²⁴ And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? ²⁵ He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? ²⁶ Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. ²⁷ Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a piece of money: that take, and give unto them for me and thee.

[AD 220] Tertullian on Matthew 17:1

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

Source: The Prescription Against Heretics

[AD 220] Tertullian on Matthew 17:1

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

Source: On Monogamy

[AD 220] Tertullian on Matthew 17:1

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

Source: On Fasting

[AD 253] Origen of Alexandria on Matthew 17:1-4

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.

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 shows 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 shown to them as the Sun 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.

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, (1 Cor. 2:7.) he beholds Moses and Elias in the same glory with Jesus.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:1-4

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

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:1

Indeed, in this type of event, reason, harmony and example are served. For after six days the appearance of the Lord’s glory is revealed. No doubt, with the cycles of six thousand years having unfolded, the glory of the heavenly kingdom is prefigured. And the three were taken up in analogy to the descent of the three, Shem, Ham and Japheth. By this the coming election to divine favor of the people is shown.

Source: Commentary on Matthew 17.2

[AD 407] John Chrysostom on Matthew 17:1-4

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.

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.

There are many reasons why these should appear. The first it, 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 show 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.

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.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 17:1

Now another says, after eight, Luke 9:28 not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spoke, and that on which He led them up; but the other, the days between them only.

But mark thou, I pray you, the severe goodness of Matthew, not concealing those who were preferred to himself. This John also often does, recording the peculiar praises of Peter with great sincerity. For the choir of these holy men was everywhere pure from envy and vainglory.

[AD 407] John Chrysostom on Matthew 17:1

Why does he take only these three with him? Because each one of these three was elevated above the rest. Peter showed his preeminence by exceedingly loving him; John by being exceedingly loved by him. James showed his superiority by his ready response to his brother: we are able to drink the cup and by his works and by doing what he said. For so earnest was James, and grievous to the Jews, that Herod himself imagined that he had bestowed a great favor on the Jews by killing him.

Source: THE GOSPEL OF MATTHEW, HOMILY 56.2

[AD 420] Jerome on Matthew 17:1-4

It is made a question how it could be after six days that He took them, when Luke says eight. (Luke 9:28.) The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.

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 shows, 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.

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, whither he was gone up, and Moses arises from hell; (Is. 7:10.) as Ahaz is bidden by Esaias to ask him a sign in the heaven above, or in the depth beneath.

Yet art thou wrong, Peter, and as another Evangelist says, knowest not what thou sayest. (Luke 9:33.) 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.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:1

Now it is asked how after six days he took them and led them separately onto a high mountain, whereas the Evangelist Luke established the number at eight. The answer is easy because in Matthew the days in the middle are counted, but in Luke the first and last are added. For Luke does not say after eight days Jesus took Peter and James and John but “now about eight days after.”

Source: COMMENTARY ON MATTHEW 3.17.1

[AD 420] Jerome on Matthew 17:1

(Chapter 17 - Verse 1) And after six days, Jesus took Peter and James, and John his brother. Why Peter, James, and John are separated from the others in some places in the Gospels, or what privilege they have over the other apostles, we have frequently discussed. Now it is asked how he assumed them after six days, and led them to a high mountain apart: since the evangelist Luke mentions the number eight (Luke 9). But the answer is easy, because here the intermediate days are placed, the first and the last are added. For it is not said: After eight days Jesus took Peter, and James, and John; but on the eighth day.

He leads them to a high mountain apart. To lead the disciples to the mountains is part of the kingdom. They are led apart, because many are called, but few are chosen (Matthew 20:16 and 22:14).

Source: Commentary on Matthew

[AD 533] Remigius of Rheims on Matthew 17:1-4

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.

When the Lord was about to show 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 show 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.

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.

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 shows the submission of a dutiful and obedient servant.

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 fellow were mortal, and in desiring to come to eternal felicity without taste of death.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 17:1-4

(e Bed.) Justly was it after six days that He showed His glory, because after six ages is to be the resurrectiond.

(e Bed.) 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.

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.)

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:1

This does not contradict what Luke says, "And it came to pass about eight days after these sayings" (Lk 9:28). For Luke counts both the first day and the last day on which they ascended the mountain. But Matthew counts only the days in between. Christ took Peter because of Peter’s strong love for Him; He took John, because Christ loved him; and He took James, because James, too, was zealous. That James had zeal is evident from his promise to drink the cup that Christ would drink (Mt. 20:22) and from the fact that Herod slew him with the sword to please the Jews.

[AD 1274] Glossa Ordinaria on Matthew 17:1-4

(e Bed. in Luc.) Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt than 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.

Source: Catena Aurea by Aquinas

[AD 1963] CS Lewis on Matthew 17:1-8

The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.

Source: Miracles, from God in the Dock

[AD 220] Tertullian on Matthew 17:2

The Lord, again, in the retirement of the mount, had changed His raiment for a robe of light; but He still retained features which Peter could recognise. In that same scene Moses also and Elias gave proof that the same condition of bodily existence may continue even in glory-the one in the likeness of a flesh which he had not yet recovered, the other in the reality of one which he had not yet put off.

Source: On the Resurrection of the Flesh

[AD 253] Origen of Alexandria on Matthew 17:2

But some may ask, when he was transfigured before those who were led up by him into the lofty mountain, did he appear to them in the form of God or in the preincarnate form that he earlier had? Did he appear to those left below in the form of a servant, but to those who had followed him after the six days to the lofty mountain, did he have not the form of a servant but the form of God? Listen carefully, if you can, and at the same time be attentive spiritually. It is not simply said that he was transfigured, but with a certain necessary addition. Both Matthew and Mark have recorded this: he was transfigured before them. Is it therefore possible for Jesus to be transfigured before some but not before others?Do you wish to see the transfiguration of Jesus? Behold with me the Jesus of the Gospels. Let him be simply apprehended. There he is beheld both “according to the flesh” and at the same time in his true divinity. He is beheld in the form of God according to our capacity for knowledge. This is how he was beheld by those who went up upon the lofty mountain to be apart with him. Meanwhile those who do not go up the mountain can still behold his works and hear his words, which are uplifting. It is before those who go up that Jesus is transfigured, and not to those below. When he is transfigured, his face shines as the sun, that he may be manifested to the children of light, who have put off the works of darkness and put on the armor of light. They are no longer the children of darkness or night but have become the children of day. They walk honestly as in the day. Being manifested, he will shine to them not simply as the sun but as he is demonstrated to be, the sun of righteousness.

Source: COMMENTARY ON MATTHEW 12.37

[AD 407] John Chrysostom on Matthew 17:2

Wherefore does He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, We are able to drink the cup; nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him.

But wherefore does He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up. And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked. For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired.

Wherefore then does He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

[AD 420] Jerome on Matthew 17:2

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN

[AD 420] Jerome on Matthew 17:2

Certainly the Lord was transformed into that glory with which he would afterwards come in his own kingdom. The change accentuated in splendor. It did not diminish his outward appearance. Let it be that his body had become spiritual. Even his garments were changed, which were white to such a high degree that as another Evangelist would say, “And his clothes became dazzling white, as no fuller on earth could bleach them.” What the mortal bleacher on earth is able to make is material and subject to touch, not supernatural and heavenly, which mocks the eyes and is only seen in a vision.

Source: COMMENTARY ON MATTHEW 3.17.2

[AD 420] Jerome on Matthew 17:2

(V2.) And he was transfigured before them. Just as he will be at the time of judgment, so he appeared to the apostles. But when it says, 'He was transfigured before them,' no one can think that he lost or abandoned his original form and appearance, or that he took on a spiritual or aerial body. Rather, the evangelist demonstrates how he was transformed, saying.

And his face shone like the sun, and his garments became white as snow. Where the splendor of his face is shown and the whiteness of the garments is described, substance is not taken away but glory is transformed. His face shone like the sun. Certainly the Lord was transformed into that glory in which he would come afterwards in his kingdom. Transformation added splendor, it did not take away his face. Even if his body was spiritual, were the garments also changed, which were so white that another evangelist said: Such as no fuller on earth can make. But what the lightning can do over the earth is corporeal, and subject to touch, and not spiritual and airy, which deceives the eyes, and can only be seen in a mere illusion.

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 17:2

Indeed, Jesus himself shone as the sun, indicating that he is the light which illuminates every one who comes into this world. And this is the sun to the eyes of the flesh, that is the sun to the eyes of the heart. His garments are a type of his church. For garments, unless held up by the one having donned them, fall. Paul was like the lowest hem of these garments. For he himself says, “For I am the least of the apostles,” 14 and in another passage, “I am the last of the apostles.” On a garment, the hem is the last thing and the least. Just as that woman who touched the Lord’s hem was made well, so the church which came out of the Gentiles was saved by means of Paul’s preaching.

Source: SERMON 78.2

[AD 1107] Theophylact of Ohrid on Matthew 17:2

He brings them up onto a high mountain, showing that unless a man is raised up high, he does not become worthy of such divine visions. A mountain set "apart," because Christ would often perform the most wondrous of His miracles in secret, lest the multitude see Him as God and think that He was human in appearance only. When you hear "He was transfigured," do not think that He had cast off His body at that moment, for His body remained in its own form, as you hear mention of His face and His clothing. But it appeared more resplendent, the divine exhibiting in small part its effulgence as much as they were able to see. This is why He had also previously spoken of the Transfiguration as "the kingdom" of God (Mt 16:28), for it exhibited the indescribable majesty of His power, it showed that He is the true Son of the Father, and it had the aspect of the second coming on account of the ineffable radiance of Jesus’ face.

[AD 220] Tertullian on Matthew 17:3

Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas.

Source: A Treatise on the Soul

[AD 220] Tertullian on Matthew 17:3

Since, therefore, He reserves to some future time His presence and speech face to face with Moses-a promise which was afterwards fulfilled in the retirement of the mount (of transfiguration), when as we read in the Gospel," Moses appeared talking with Jesus" -it is evident that in early times it was always in a glass, (as it were, )and an enigma, in vision and dream, that God, I mean the Son of God, appeared-to the prophets and the patriarchs, as also to Moses indeed himself.

Source: Against Praxeas

[AD 407] John Chrysostom on Matthew 17:3

But wherefore does He also bring forward Moses and Elias? One might mention many reasons. And first of all this: because the multitudes said He was, some Elias, some Jeremias, some one of the old prophets, He brings the leaders of His choir, that they might see the difference even hereby between the servants and the Lord; and that Peter was rightly commended for confessing Him Son of God.

But besides that, one may mention another reason also: that because men were continually accusing Him of transgressing the law, and accounting Him to be a blasphemer, as appropriating to Himself a glory which belonged not to Him, even the Father's, and were saying, This Man is not of God, because He keeps not the Sabbath day; John 9:16 and again, For a good work we stone You not, but for blasphemy, and because that Thou, being a man, makest Yourself God: John 10:33 that both the charges might be shown to spring from envy, and He be proved not liable to either; and that neither is His conduct a transgression of the law, nor His calling Himself equal to the Father an appropriation of glory not His own; He brings forward them who had shone out in each of these respects: Moses, because he gave the law, and the Jews might infer that he would not have overlooked its being trampled on, as they supposed, nor have shown respect to the transgressor of it, and the enemy of its founder: Elias too for his part was jealous for the glory of God, and were any man an adversary of God, and calling himself God, making himself equal to the Father, while he was not what he said, and had no right to do so; he was not the person to stand by, and hearken unto him.

And one may mention another reason also, with those which have been spoken of. Of what kind then is it? To inform them that He has power both of death and life, is ruler both above and beneath. For this cause He brings forward both him that had died, and him that never yet suffered this.

But the fifth motive, (for it is a fifth, besides those that have been mentioned), even the evangelist himself has revealed. Now what was this? To show the glory of the cross, and to console Peter and the others in their dread of the passion, and to raise up their minds. Since having come, they by no means held their peace, but spoke, it is said, of the glory which He was to accomplish at Jerusalem; Luke 9:31 that is, of the passion, and the cross; for so they call it always.

And not thus only did He cheer them, but also by the excellency itself of the men, being such as He was especially requiring from themselves. I mean, that having said, If any man will come after me, let him take up his cross, and follow me; them that had died ten thousand times for God's decrees, and the people entrusted to them, these persons He sets before them. Because each of these, having lost his life, found it. For each of them both spoke boldly unto tyrants, the one to the Egyptian, the other to Ahab; and in behalf of heartless and disobedient men; and by the very persons who were saved by them, they were brought into extreme danger; and each of them wishing to withdraw men from idolatry; and each being unlearned; for the one was of a slow tongue, Exodus 4:10 and dull of speech, and the other for his part also somewhat of the rudest in his bearing: and of voluntary poverty both were very strict observers; for neither had Moses made any gain, nor had Elias anything more than his sheepskin; and this under the old law, and when they had not received so great a gift of miracles. For what if Moses clave a sea? Yet Peter walked on the water, and was able to remove mountains, and used to work cures of all manner of bodily diseases, and to drive away savage demons, and by the shadow of his body to work those wonderful and great prodigies; and changed the whole world. And if Elias too raised a dead man, yet these raised ten thousand; and this before the spirit was as yet vouchsafed to them. He brings them forward accordingly for this cause also. For He would have them emulate their winning ways toward the people, and their presence of mind and inflexibility; and that they should be meek like Moses, and jealous for God like Elias, and full of tender care, as they were. For the one endured a famine of three years for the Jewish people; and the other said, If you will forgive them their sin, forgive; else blot me too out of the book, which you have written. Exodus 32:32 Now of all this He was reminding them by the vision.

For He brought those in glory too, not that these should stay where they were, but that they might even surpass their limitary lines. For example, when they said, Should we command fire to come down from heaven, and made mention of Elias as having done so, He says, You know not what manner of spirit you are of; training them to forbearance by the superiority in their gift.

And let none suppose us to condemn Elias as imperfect; we say not this; for indeed he was exceedingly perfect, but in his own times, when the mind of men was in some degree childish, and they needed this kind of schooling. Since Moses too was in this respect perfect; nevertheless these have more required of them than he. For unless your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the kingdom of Heaven. Matthew 5:20 For not into Egypt did they enter, but into the whole world, worse disposed than the Egyptians; neither were they to speak with Pharaoh, but to fight hand to hand with the devil, the very prince of wickedness. Yea, and their appointed struggle was, both to bind him, and to spoil all his goods; and this they did cleaving not the sea, but an abyss of ungodliness, through the rod of Jesse—an abyss having waves far more grievous. See at any rate how many things there were to put the men in fear; death, poverty, dishonor, their innumerable sufferings; and at these things they trembled more than the Jews of old at that sea. But nevertheless against all these things He persuaded them boldly to venture, and to pass as along dry ground with all security.

To train them therefore for all this, He brought forward those who shone forth under the old law.

[AD 407] John Chrysostom on Matthew 17:3

He is transfigured to manifest the glory of the cross, to console Peter and the others in their dread of the Passion and to bring their minds to elevated understanding. Those who went up with him did not hold their peace but were destined to speak of the glory which he was to accomplish at Jerusalem—of his Passion and the glory of the cross.And not only did Jesus elevate their understanding, but also he brought their virtues to a higher level, so that they could meet the requirements expected of them. He had just said, “If any man would come after me, let him deny himself, and take up his cross, and follow me.” He then set before them Moses and Elijah, who were ready to die ten thousand times for God’s decrees and for the people entrusted to them. Each of them, having lost his life, found it. For each of them both spoke boldly to tyrants, the one to the Egyptian, the other to Ahab. They spoke on behalf of heartless and disobedient people. They were brought into extreme danger by the very persons who were saved by them. Both desired to lead people away from idolatry. These were not eloquent men. Moses was slow of tongue and dull of speech. Elijah had the crudest sort of appearance. Both were strict observers of voluntary poverty. Moses did not work for worldly gain. Elijah did not possess anything more than his sheepskin.

Source: THE GOSPEL OF MATTHEW, HOMILY 56.3

[AD 420] Jerome on Matthew 17:3

While the scribes and Pharisees were testing him, he was unwilling to give signs from heaven to those demanding them; however, he silenced their perverse demand with a prudent response. Here, indeed, so that he might increase the faith of the apostles, he gave a sign from heaven. Thereupon Elijah descended from the place to which he had ascended. Moses rose from the lower regions.

Source: COMMENTARY ON MATTHEW 3.17.3

[AD 420] Jerome on Matthew 17:3

(Verse 3.) And behold, Moses and Elijah appeared to them, talking with him. When the scribes and Pharisees tested him, seeking signs from heaven, he did not want to give them, but refuted their wicked request with a prudent response. But in order to increase the faith of the apostles, he gives a sign from heaven, with Elijah descending from where he had ascended, and with Moses rising from the dead. This is also commanded to Ahaz through Isaiah, to ask for a sign from above or from below (Isaiah 7 and 2 Kings 2). For what was said: Moses and Elias appeared to them, speaking with him; and in another Gospel it is reported that he announced what he would suffer in Jerusalem (Luke IX): The law and the prophets are shown, who announced with frequent voices both the passion of the Lord and his resurrection.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:3

What were they talking about? "The ending," says Luke, "which He should accomplish in Jerusalem" (Lk. 9:31), namely, the Cross. Why did Moses and Elijah appear? To show that He is Lord of the law and of the prophets, and of the living and of the dead. For Elijah was a prophet and still lived, while Moses was a lawgiver and had died. They also appeared so that it might be seen that He was opposed neither to the law nor to God, for Moses would not have spoken with one opposed to his own laws, nor would Elijah the zealot have endured one who was opposed to God. And they appeared for yet another reason, to prove false the opinion of those who said that He was Elijah or one of the prophets. How did the disciples know that these two were Moses and Elijah? Not of course from icons, for at that time it was considered impious to draw pictures of men. It would seem, then, that they recognized them by the words which they were speaking. For Moses perhaps was saying, "Thou art He whose Passion I prefigured when I slaughtered the lamb and performed the Pascha;" and Elijah, "Thou art He Whose Resurrection I prefigured when I raised the widow’s son;" and such words as these. By showing Moses and Elijah to the disciples, Christ teaches the disciples to imitate them, to be both meek and leaders of men, as was Moses, to be zealous and, when necessary, unyielding, as was Elijah, and to be fearless, as they both were, for the truth.

[AD 220] Tertullian on Matthew 17:4

Subsequently, fleeing from threatening Jezebel, after one single (meal of) food and drink, which he had found on being awakened by an angel, he too himself, in a space of forty days and nights, his belly empty, his mouth dry, arrived at Mount Horeb; where, when he had made a cave his inn, with how familiar a meeting with God was he received! "What (doest) thou, Elijah, here? " Much more friendly was this voice than, "Adam, where art thou? " For the latter voice was uttering a threat to a fed man, the former soothing a fasting one. Such is the prerogative of circumscribed food, that it makes God tent-fellow with man-peer, in truth, with peer! For if the eternal God will not hunger, as He testifies through Isaiah, this will be the time for man to be made equal with God, when he lives without food.

Source: On Fasting

[AD 407] John Chrysostom on Matthew 17:4

What then says the ardent Peter? It is good for us to be here. Matthew 17:4 For because he had heard that Christ was to go to Jerusalem and to suffer, being in fear still and trembling for Him, even after His reproof, he dared not indeed approach and say the same thing again, Be it far from you; Matthew 16:22 but from that fear obscurely intimates the same again in other words. That is, when he saw a mountain, and so great retirement and solitude, his thought was, He has great security here, even from the place; and not only from the place, but also from His going away no more unto Jerusalem. For he would have Him be there continually: wherefore also he speaks of tabernacles. For if this may be, says he, we shall not go up to Jerusalem; and if we go not up, He will not die, for there He said the scribes would set upon Him.

But thus indeed he dared not speak; but desiring however to order things so, he said undoubtingly, It is good for us to be here, where Moses also is present, and Elias; Elias who brought down fire on the mountain, and Moses who entered into the thick darkness, and talked with God; and no one will even know where we are.

Do you see the ardent lover of Christ? For look not now at this, that the manner of his exhortation was not well weighed, but see how ardent he was, how burning his affection to Christ. For in proof that not so much out of fear for himself he said these things, hear what he says, when Christ was declaring beforehand His future death, and the assault upon Him: I will lay down my life for Your sake. John 13:37 Though I should die with You, yet will I not deny You. Matthew 26:35

And see how even in the very midst of the actual dangers he counselled amiss for himself. We know that when so great a multitude encompassed them, so far from flying, he even drew the sword, and cut off the ear of the high priest's servant. To such a degree did he disregard his own interest, and fear for his Master. Then because he had spoken as affirming a fact, he checks himself, and thinking, what if he should be again reproved, he says, If You will, let us make here three tabernacles, one for You and one for Moses, and one for Elias.

What do you say, O Peter? Did you not a little while since distinguish Him from the servants? Are you again numbering Him with the servants? Do you see how exceedingly imperfect they were before the crucifixion? For although the Father had revealed it to him, yet he did not always retain the revelation, but was troubled by his alarm; not this only, which I have mentioned, but another also, arising from that sight. In fact, the other evangelists, to declare this, and to indicate that the confusion of his mind, with which he spoke these things, arose from that alarm, said as follows; mark, He knew not what to say, for they were sore afraid; Mark 9:6 but Luke after his saying, Let us make three tabernacles, added, not knowing what he said. Luke 9:33 Then to show that he was holden with great fear, both he and the rest, he says, They were heavy with sleep, and when they were awake they saw His glory; meaning by deep sleep here, the deep stupor engendered in them by that vision. For as eyes are darkened by an excessive splendor, so at that time also did they feel. For it was not, I suppose, night, but day; and the exceeding greatness of the light weighed down the infirmity of their eyes.

[AD 420] Jerome on Matthew 17:4

You go astray, Peter, just as the other Evangelist attests: you do not know what you are saying. Do not seek three tabernacles. Seek only the tabernacle of the gospel in which the law and the prophets are to be recapitulated. By seeking three tabernacles you appear to be comparing incommensurably the two servants with the one Lord. Seek only the Father and the Son and the Holy Spirit, for in these there is one God, who is to be worshiped in the tabernacle of your heart.

Source: COMMENTARY ON MATTHEW 3.17.4

[AD 420] Jerome on Matthew 17:4

(Verse 4.) But Peter, replying, said to Jesus: Lord, it is good for us to be here. He who had ascended to the mountains does not want to descend to earthly things; but always to persevere in the lofty things.

If you wish, let us make here three tabernacles: one for you, one for Moses, and one for Elijah. You are mistaken, Peter, as another evangelist testifies. You do not know what you are saying. Do not seek three tabernacles, for there is one tabernacle of the Gospel, in which the Law and the Prophets are recapitulated. But if you seek three tabernacles, do not compare servants with the Lord, but make three tabernacles: indeed, one for the Father, and the Son, and the Holy Spirit; so that, since they are one divinity, there may be one tabernacle in your heart as well.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 17:4

Peter didn’t know what he was saying, for before the Savior’s Passion, resurrection and victory over death and corruption, it was impossible for Peter to be with Christ and to be permitted into the tents which are in heaven. These things would happen only after the Savior’s resurrection and ascent into heaven.

Source: FRAGMENT 200

[AD 461] Leo the Great on Matthew 17:4

Excited therefore by these revelations of secret realities, the apostle Peter, spurning the mundane and loathing earthly things, was seized by a certain excess of passion toward a yearning for eternal things. Filled up with the joy of the whole vision, he wished to dwell there with Jesus where he was delighting in Christ’s manifested glory. Thus Peter said, “Lord, it is good for us to be here; if you wish, I will make three booths here, one for you and one for Moses and one for Elijah.” But the Lord did not reply to this suggestion, for it was not wicked but inappropriate, since the world could not be saved except by Christ’s death. And in the Lord’s warning the faith of those who believe is called to account. Among the temptations of this life we should understand that we are to ask for endurance before glory. Good fortune in ruling cannot come before a time of enduring.

Source: SERMON 38.5

[AD 1107] Theophylact of Ohrid on Matthew 17:4

Peter, out of great love, did not want Christ to suffer, and so he said, "It is good to stay here and for Thee not to go down and be slain. And if anyone should come here we have both Moses and Elijah to help us. For Moses contended with the Egyptians, and Elijah called down fire out of heaven: such opponents do we have for any enemies who might come here." He spoke these things out of great fear, not knowing, as Luke says, what he was saying (Lk. 9:33). For either the extraordinary nature of the event had dumb founded him, or he truly did not know what he was saying, when he spoke of wanting Jesus to remain on the mountain and not come down and suffer for our sake. But fearing to appear presumptuous, Peter said, "If Thou wilt."

[AD 1274] Glossa Ordinaria on Matthew 17:4

E Bed. in Luc.: Or; raiment of Christ shadows out the saints, of whom Esaias says, “With all these shalt thou clothe thee as with a garment;” and they are likened to snow because they shall be white with virtues, and allthe heat of vices shall be put far away from them. It follows, “And there appeared unto them Moses and Elias talking with them. "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 show 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.

[AD 220] Tertullian on Matthew 17:5

But, behold, with an abundance (of evidence) the Father from heaven replies, for the purpose of testifying to the Son: "This is my beloved Son, in whom I am well pleased; hear ye Him." So, again, in that asseveration, "I have both glorified, and will glorify again," how many Persons do you discover, obstinate Praxeas? Are there not as many as there are voices? You have the Son on earth, you have the Father in heaven.

Source: Against Praxeas

[AD 253] Origen of Alexandria on Matthew 17:5

I think that God, wishing to dissuade Peter from making three tabernacles, under which so far as it depended on his choice he was going to dwell, shows him a better tabernacle, so to speak, and far superior: the cloud. It is the function of a tabernacle to give shade to one who is in it and to shelter him, and the bright cloud overshadowed them. So God made, as it were, a more divine tabernacle, inasmuch as it was bright, that it might be to them a pattern of the resurrection to come. For the shining cloud gives shade to the righteous and at the same time protects them, gives them light and illuminates them. What would the shining cloud that gives shade to the righteous be? Is it perhaps the Father’s power, from which comes the Father’s voice saying that this is his Son in whom he is well pleased, urging those that are shaded by it to listen to him and to no one else? He speaks—just as of old so also for all times—through those whom he wishes. Perhaps the shining cloud is the Holy Spirit, giving shade to the righteous and announcing the words of God at work within it and saying, “This is my beloved Son in whom I am well pleased.” I would even venture to say that the shining cloud is our Savior.

Source: COMMENTARY ON MATTHEW 12.42

[AD 253] Origen of Alexandria on Matthew 17:5-9

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.

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.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:5-9

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 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.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 17:5

The Father is evidently revealing the Son when the ringing voice from heaven bursts forth so loudly. Through it he reveals to everyone the testimony coming from above. One must not think that the voice of God is audible. Nor can one perceive a bodiless being. Just as no one has ever seen God, so no one has ever heard God. The words “listen to him” have the power of making a necessary distinction. For he says listen to him, rather than to Moses or the prophet who had been introduced, because it was now time to go forward and advance from the introduction to the fulfillment, from the prefiguration to the true reality.

Source: FRAGMENT 85

[AD 407] John Chrysostom on Matthew 17:5

What then? He Himself speaks nothing, nor Moses, nor Elias, but He that is greater than all, and more worthy of belief, the Father, utters a voice out of the cloud.

Wherefore out of the cloud? Thus does God ever appear. For a cloud and darkness are round about Him; and, He sits on a light cloud; Isaiah 19:1 and again, Who makes clouds His chariot; and, A cloud received Him out of their sight; Acts 1:9 and, As the Son of Man coming in the clouds. Daniel 7:13

In order then that they might believe that the voice proceeds from God, it comes from thence.

And the cloud was bright.

For as, when He threatens, He shows a dark cloud—as on Mount Sinai; for Moses, it is said, entered into the cloud, and into the thick darkness; and as a vapor, so went up the smoke; and the prophet said, when speaking of His threatening, Dark water in clouds of the air; — so here, because it was His desire not to alarm, but to teach, it is a bright cloud.

And whereas Peter had said Let us make three tabernacles, He showed a tabernacle not made with hands. Wherefore in that case it was smoke, and vapor of a furnace; but in this, light unspeakable and a voice.

Then, to signify that not merely concerning some one of the three was it spoken, but concerning Christ only; when the voice was uttered, they were taken away. For by no means, had it been spoken merely concerning any one of them, would this man have remained alone, the two being severed from Him.

Why then did not the cloud likewise receive Christ alone, but all of them together? If it had received Christ alone, He would have been thought to have Himself uttered the voice. Wherefore also the evangelist, making sure this same point, says, that the voice was from the cloud, that is, from God.

And what says the voice? This is my beloved Son. Now if He is beloved, fear not thou, O Peter. For you ought indeed to know His power already, and to be fully assured touching His resurrection; but since you know not, at least from the voice of the Father take courage. For if God be mighty, as surely He is mighty, very evidently the Son is so likewise. Be not afraid then of those fearful things.

But if as yet thou receive it not, consider at least that other fact, that He is both a Son, and is beloved. For This, it is said, is My beloved Son. Now if He is beloved, fear not. For no one gives up one whom he loves. Be not thou therefore confounded; though you love Him beyond measure, you love Him not as much as He that begot Him.

In whom I am well pleased. For not because He begot Him only, does He love Him, but because He is also equal to Him in all respects, and of one mind with Him. So that the charm of love is twofold, or rather even threefold, because He is the Son, because He is beloved, because in Him He is well pleased.

But what means, In whom I am well pleased? As though He had said, In whom I am refreshed, in whom I take delight; because He is in all respects perfectly equal with Himself, and there is but one will in Him and in the Father, and though He continue a Son, He is in all respects one with the Father.

Hear ye Him. So that although He choose to be crucified, you are not to oppose Him.

[AD 407] John Chrysostom on Matthew 17:5-9

When the Lord threatens, He shows a dark cloud, as on Sinai; but here where He sought not to terrify but to teach, there appeared a bright cloud.

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 shown Himself in a cloud, as it is written, Clouds and darkness are round about Him; (Ps. 97:2.) and this is what is said, Behold, a voice out of the cloud.

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.

But when before in Christ's baptism, such a voice came from heaven, yet none of the multitude then present suffered any thing of this kind, how is it that the disciples on the mount fell prostrate? Because in sooth their solicitude was much, the height and loneliness of the spot great, and the transfiguration itself attended with terrors, the clear light and the spreading cloud; all these things together wrought to terrify them.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:5

Because Peter had asked imprudently, he does not merit the Lord’s answer. But the Father answered for the Son so that the word of the Lord might be fulfilled: “I do not bear witness for myself, but the Father who sent me, he bears witness for me.” The cloud appears bright and shades them, so that those who were looking for a material booth made from boughs or tents might be protected with the shade of a shining cloud. The voice of the Father speaking from heaven is also heard. It provides testimony and teaches Peter the truth with error removed, and in fact through Peter teaches all the apostles: “This is my beloved Son.” It is for him that you must build the tabernacle, him you must obey. “My Son” is distinguished from his servants, Moses and Elijah. They, along with you, are to prepare a tabernacle for the Lord in the inner sanctum of their heart.

Source: COMMENTARY ON MATTHEW 3.17.5

[AD 420] Jerome on Matthew 17:5

(Verse 5) While he was still speaking, behold, a bright cloud overshadowed them. And behold, a voice from the cloud, saying, This is my beloved Son, with whom I am well pleased; listen to him. Because he had asked foolishly, he does not deserve an answer from the Lord, but the Father speaks for the Son, so that the word of the Lord may be fulfilled: I do not testify of myself, but the Father who sent me, he testifies of me (John 5:37 and 8:18). But the cloud is seen as both bright and shadowed: like those who sought the tabernacle from the fleshly leaves or tents, they would be covered by the shadow of the bright cloud. Moreover, the voice of the Father speaking from heaven is heard, which also testifies to the Son; and through Peter, with error removed, teaches the truth: even through Peter to the other apostles. This is, he says, my beloved Son: to him the tabernacle must be affixed, to him obedience must be given. Here is the son, those slaves are: Moses and Elias themselves must prepare a tabernacle for the Lord with you in the innermost depths of their heart.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 17:5-9

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. (Exod. 19:9, 16.)

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. (John 5:37.)

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.

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.

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.

Source: Catena Aurea by Aquinas

[AD 461] Leo the Great on Matthew 17:5

A voice from the cloud said, This is my beloved Son, with whom I am well pleased; listen to him. I am manifested through his preaching. I am glorified through his humility. So listen to him without hesitation. He is the truth and the life. He is my strength and wisdom. “Listen to him” whom the mysteries of the law foreshadowed, of whom the mouths of the prophets sang. “Listen to him” who by his blood redeemed the world, who binds the devil32 and seizes his vessels, who breaks the debt of sin and the bondage of iniquity. “Listen to him” who opens the way to heaven and by the pain of the cross prepares for you the steps of ascent into his kingdom.

Source: SERMON 38.7

[AD 533] Remigius of Rheims on Matthew 17:5-9

He says therefore, Hear ye 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 show 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. (Deut. 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.

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 backwardsa.

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.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 17:5-9

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.)

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:5

. You, Peter, desire tabernacles made with hands, but the Father has formed around them another tabernacle not made with hands, the cloud, showing that just as He Himself appeared as God in a cloud to the men of old, so also does His Son now appear in a cloud. Here the cloud is bright, not dark as in the time of old, for He desires not to bring fear but to teach. Out of the cloud came the voice, to show that it was of God. "In Whom I am well pleased," that is, in Whom I rest and take pleasure. And He teaches: "Hear ye Him and if He willeth to be crucified, oppose Him not."

[AD 1274] Glossa Ordinaria on Matthew 17:5-9

(ap. Anselm.) 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 shown the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appealing 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 shown 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.

Source: Catena Aurea by Aquinas

[AD 220] Tertullian on Matthew 17:6

A like danger to which also befell Peter, and John, and James, (who confronted not the same light) without risking the loss of their reason and mind; and if they, who were unable to endure the glory of the Son, had only seen the Father, they must have died then and there: "For no man shall see God, and live.

Source: Against Praxeas

[AD 407] John Chrysostom on Matthew 17:6

How was it that, when they heard these words, they were dismayed? And yet before this also a like voice was uttered at Jordan, and a multitude was present, and no one felt anything of the kind; and afterwards again, when also they said, It thundered, John 12:28-29 yet neither at that time did they experience anything like this. How then did they fall down in the mount? Because there was solitude, and height, and great quietness, and a transfiguration full of awe, and a pure light, and a cloud stretched out; all which things put them in great alarm. And the amazement came thick on every side, and they fell down both in fear at once and in adoration.

[AD 407] John Chrysostom on Matthew 17:6

Why was it that when they heard these words they were dismayed? For previously a similar voice had spoken in Jordan and a crowd was present, but no one felt anything like this; and afterwards, again, when they said that it thundered, they did not feel anything like this. Why then did they fall on their faces on the mountain? Because there was solitude, and the height of the mountain, and great quietness, and a transfiguration full of awe, and a pure light and a cloud stretched out; all of these threw them into great alarm. Amazement arose on every side, and they fell on their faces in both fear and adoration at the same time.

Source: THE GOSPEL OF MATTHEW, HOMILY 56.6

[AD 420] Jerome on Matthew 17:6

(Verse 6.) And when the disciples heard this, they fell on their faces and were exceedingly afraid. They were terrified for three reasons: either because they realized they had made a mistake, or because a shining cloud had covered them, or because they had heard the voice of God the Father speaking. For human frailty cannot bear the sight of greater glory and, trembling in mind and body, falls to the ground. The more one seeks greater things, the more one will collapse into lower things if one does not know one's own measure.

Source: Commentary on Matthew

[AD 444] Cyril of Alexandria on Matthew 17:6

Through their speaking together it shows that the old prophets also spoke the same things as Jesus, even if enigmatically. In great awe the disciples fell on their faces, and the Savior raised them up. This shows that if Jesus had not been incarnate and had not been Mediator between God and humanity and strengthened his own nature, he would not have endured to hear the voice of God.

Source: FRAGMENT 199

[AD 407] John Chrysostom on Matthew 17:7

But that the fear abiding so long might not drive out their recollection, presently He puts an end to their alarm, and is seen Himself alone, and commands them to tell no man this, until He is risen from the dead.

[AD 420] Jerome on Matthew 17:7

For three possible reasons they were petrified with fear: either because they knew they had sinned or because the bright cloud covered them or because they had heard the voice of God the Father speaking. Human weakness is not strong enough to bear the sight of such great glory but trembles with its whole heart and body and falls to earth.… “And Jesus came up and touched them.” Because they were lying down and could not rise, he mercifully came up and touched them so that through his touch he might put to flight their fear and strengthen their weakened limbs. “And he said to them, ‘Rise, and don’t be afraid.’ ” Those whom he had healed with his hand, he heals with his command, “Have no fear.” First fear is expelled so that afterwards doctrine may be imparted.

Source: COMMENTARY ON MATTHEW 3.17.6-7

[AD 420] Jerome on Matthew 17:7

(Verse 7) And Jesus came and touched them. Because they were lying down and unable to rise, he kindly approached and touched them, so that fear would flee with the touch and their weakened limbs would be strengthened.

And he said to them: Rise up, and do not be afraid. He who healed with his hand, heals with his command. Do not be afraid. First, fear is expelled, so that later, knowledge may be given.

Source: Commentary on Matthew

[AD 253] Origen of Alexandria on Matthew 17:8

Consider the details of this passage. See if you can also say this: The disciples understood that the Son of God had been speaking with Moses. It was Moses who had said of God, “No one shall see my face and live.” The disciples understood the testimony of Moses about God. They were not able to endure the radiance of the Word. They humbled themselves under the mighty hand of God.But after the touch of the Word, they lifted up their eyes. They saw Jesus only and no other. Moses, the law and Elijah the prophet had become one with the gospel of Jesus. They did not abide as they formerly were as three, but they became one. Think of these things in a spiritual sense.

Source: COMMENTARY ON MATTHEW 12.43

[AD 420] Jerome on Matthew 17:8

(Verse 8.) But lifting up their eyes, they saw no one except Jesus alone. Reasonably, after they had risen, they saw no one except Jesus alone: lest if Moses and Elijah had continued with the Lord, the uncertain voice of the Father would be seen, to whom he would give the testimony. Therefore, they see Jesus standing, the cloud having been taken away, and Moses and Elijah had vanished: because after the shadow of the Law and the Prophets had departed, which had covered the apostles with its veil, both lights are found in the Gospel.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:8

. Not able to endure the brightness of the cloud, nor the voice, the disciples fell to the ground. Their eyes were also heavy with sleep, as Luke says (See Lk. 9:32.), ("sleep" indicating the daze caused by the vision). Lest the fear grip them for a long time and obliterate the memory of what they had seen, the Lord rouses them and reassures them. He is seen to be alone, so that you will not imagine that the voice was for Moses or Elijah; indeed, the voice was for Christ, as He is the Son.

[AD 407] John Chrysostom on Matthew 17:9

Nothing then is more blessed than the apostles, and especially the three, who even in the cloud were counted worthy to be under the same roof with the Lord.

But if we will, we also shall behold Christ, not as they then on the mount, but in far greater brightness. For not thus shall He come hereafter. For whereas then, to spare His disciples, He discovered so much only of His brightness as they were able to bear; hereafter He shall come in the very glory of the Father, not with Moses and Elias only, but with the infinite host of the angels, with the archangels, with the cherubim, with those infinite tribes, not having a cloud over His head, but even heaven itself being folded up.

For as it is with the judges; when they judge publicly, the attendants drawing back the curtains show them to all; even so then likewise all men shall see Him sitting, and all the human race shall stand by, and He will make answers to them by Himself; and to some He will say, Come, you blessed of my Father; for I was an hungered, and you gave me meat; Matthew 25:34-35 to others, Well done, thou good and faithful servant, you have been faithful over a few things, I will set you over many things. Matthew 25:23

And again passing an opposite sentence, to some He will answer, Depart into the everlasting fire, that is prepared for the devil and his angels, Matthew 25:41 and to others, O thou wicked and slothful servants. Matthew 25:26 And some He will cut asunder, and deliver to the tormentors; but others He will command to be bound hand and foot, and cast into outer darkness. Matthew 22:13 And after the axe the furnace will follow; and all out of the net, that is cast away, will fall therein.

Then shall the righteous shine forth as the sun; Matthew 13:43 or rather more than the sun. But so much is said, not because their light is to be so much and no more, but since we know no other star brighter than this, He chose by the known example to set forth the future brightness of the saints.

Since on the mount too, when He says, He did shine as the sun, for the same cause did He so speak. For that the comparison did not come up to His light, the apostles showed by falling down. For had the brightness not been unalloyed, but comparable to the sun; they would not have fallen, but would easily have borne it.

The righteous therefore will shine as the sun, and more than the sun in that time; but the sinners shall suffer all extremities. Then will there be no need of records, proofs, witnesses. For He who judges is Himself all, both witness, and proof, and judge. For He knows all things exactly; For all things are naked and opened unto His eyes. Hebrews 4:13

No man will there appear rich or poor, mighty or weak, wise or unwise, bond or free; but these masks will be dashed in pieces, and the inquiry will be into their works only. For if in our courts, when any one is tried for usurpation, or murder, whatever he may be, whether governor, or consul, or what you will, all these dignities fleet away, and he that is convicted suffers the utmost penalty; much more will it be so there.

Therefore that this may not be so, let us lay aside our filthy garments, let us put on the armor of light, and the glory of God will wrap us around. For what is even grievous in the injunctions? Or what is there not easy? Hear, for instance, the prophet speaking, and then you shall know the easiness thereof. Neither though thou bow as a collar your neck, and strew beneath you sackcloth and ashes, not even so shall you call a fast acceptable; but loose every bond of iniquity, unloose the twisted knots of oppressive bargains. Isaiah 58:6

See a prophet's wisdom, how stating first whatever was irksome, and removing it, he exhorts them to obtain salvation by the duties that are easy; signifying, that God needs not toils, but obedience.

Then implying that virtue is easy, but vice grievous and galling, he makes it out by the bare names; For, says he, vice is a bond, and a twisted knot, but virtue is a disengagement and release from all these.

Tear in sunder every unjust compact; thus calling men's bills about the interest due to them, and the sums they have lent.

Set at liberty them that are bruised; them that are afflicted. For such a being is the debtor; when he sees his creditor, his mind is broken, and he fears him more than a wild beast.

Bring in the poor that are cast out to your house; if you see one naked, clothe him, and them that belong to your seed you shall not overlook. Isaiah 58:7

Now in our late discourse which we made unto you when declaring the rewards, we showed the wealth arising from these acts; but now let us see if any of the injunctions be grievous, and transcending our nature. Nay, nothing of the kind shall we discover, but quite the contrary; that while these courses are very easy, those of vice are full of labor. For what is more vexatious than to be lending, and taking thought about usuries and bargains, and demanding sureties, and fearing and trembling about securities, about the principal, about the writings, about the interest, about the bondsmen?

For such is the nature of worldly things; yea, nothing is so unsound and suspicious as that which is accounted security, and contrived for that purpose; but to show mercy is easy, and delivers from all anxiety.

Let us not then traffic in other men's calamities, nor make a trade of our benevolence. And I know indeed that many hear these words with displeasure; but what is the profit of silence? For though I should hold my peace, and give no trouble by my words, I could not by this silence deliver you from your punishment; rather it has altogether the opposite result; the penalty is enhanced, and not to you only, but to me also, does such a silence procure punishment. What then signify our gracious words, when in our works they help us not, but rather do harm? What is the good of delighting men in word, while we vex them in deed, bringing pleasure to the ears, and punishment to the soul? Wherefore I must needs make you sorry here, that we may not suffer punishment there.

For indeed a dreadful disease, beloved, dreadful and needing much attendance, has fallen on the church. Those, namely, who are enjoined not even by honest labors to lay up treasures, but to open their houses to the needy, make a profit of other men's poverty, devising a specious robbery, a plausible covetousness.

For tell me not of the laws that are without; since even the publican fulfills the law that is without, but nevertheless is punished: which will be the case with us also, unless we refrain from oppressing the poor, and from using their need and necessity as an occasion for shameless trafficking.

For to this intent you have wealth, to relieve poverty, not to make a gain of poverty; but thou with show of relief makest the calamity greater, and sellest benevolence for money. Sell it, I forbid you not, but for a heavenly kingdom. Receive not a small price for so good a deed, your monthly one in the hundred, but that immortal life. Why are you beggarly, and poor, and mean, selling your great things for a little, even for goods that perish, when it should be for an everlasting kingdom? Why do you leave God, and get human gains? Why do you pass by the wealthy one, and trouble him that has not? And leaving the sure paymaster make your bargain with the unthankful? The other longs to repay, but this even grudges in the act of repaying. This hardly repays a hundredth part, but the other an hundredfold and eternal life. This with insults and revilings, but the other with praises and auspicious words. This stirs up envy against you, but the other even weaves for you crowns. This hardly here, but the other both there and here.

Surely then is it not the utmost senselessness, not so much as to know how to gain? How many have lost their very principal for the interest's sake? How many have fallen into perils for usurious gains. How many have involved both themselves and others in extreme poverty through their unspeakable covetousness!

For tell me not this, that he is pleased to receive, and is thankful for the loan. Why, this is a result of your cruelty. Since Abraham too, contriving how his plan might take with the barbarians, did himself give up his wife to them; not however willingly, but through fear of Pharaoh. So also the poor man, because you count him not even worth so much money, is actually compelled to be thankful for cruelty.

And it seems to me as though, should you deliver him from dangers, you would exact of him a payment for this deliverance. Away, says he; let it not be. What do you say? Delivering him from the greater evil, you are unwilling to exact money, and for the lesser do you display so much inhumanity?

Do you see not how great a punishment is appointed for the deed? Do you not hear that even in the old law this is forbidden? But what is the plea of the many? When I have received the interest, I give to the poor; one tells me. Speak reverently, O man; God desires not such sacrifices. Deal not subtly with the law. Better not give to a poor man, than give from that source; for the money that has been collected by honest labors, thou often makest to become unlawful because of that wicked increase; as if one should compel a fair womb to give birth to scorpions.

And why do I speak of God's law? Do not even ye call it filth? But if you, the gainers, give your voice so, consider what suffrage God will pass upon you.

And if you will ask the Gentile lawgivers too, you will be told that even by them this thing is deemed a proof of the most utter shamelessness. Those, for example, who are in offices of honor, and belong to the great council, which they call the senate, may not legally disgrace themselves with such gains; there being a law among them which prohibits the same.

How then is it not a horrible thing, if you ascribe not even so much honor to the polity of Heaven, as the legislators to the council of the Romans; but Heaven is to obtain less than earth, and you are not ashamed even of the very folly of the thing? For what could be more foolish than this, unless one without land, rain, or plough, were to insist upon sowing? Tares therefore, to be committed to the fire, do they reap, who have devised this evil husbandry.

Why, are there not many honest trades? In the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property? Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? Yet not to such an extent as are money dealings. For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land. But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection. For never does the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he has received gain, but is grieved that the interest has not yet come up to the principal. And before this evil offspring is brought forth complete, he compels it also to bring forth, making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers. For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched. This is the bond of iniquity: this the twisted knot of oppressive bargains.

Yea, I give, he seems to say, not for you to receive, but that you may repay more. And whereas God commands not even to receive what is given (for give, says He, to them from whom you look not to receive), you require even more than is given, and what you gave not, this as a debt, you constrain the receiver to pay.

And thou indeed supposest your substance to be increased hereby, but instead of substance you are kindling the unquenchable fire.

That this therefore may not be, let us cut out the evil womb of usurious gains, let us deaden these lawless travailings, let us dry up this place of pernicious teeming, and let us pursue the true and great gains only. But what are these? Hear Paul saying Godliness with contentment is great gain. 1 Timothy 6:6

Therefore in this wealth alone let us be rich, that we may both here enjoy security, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might with the Father and the Holy Spirit, now and always, and world without end. Amen.

[AD 407] John Chrysostom on Matthew 17:9

For the greater the things said about him, the harder it was for the many at that time to accept them. And the offense of the cross increased all the more thereby. Therefore he told them to be silent about the transfiguration. He again reminded them of the Passion, and he almost mentioned the reason why he told them to be silent. For he did not command them never to tell anyone but “[to wait] until he is raised from the dead.” Saying nothing about the painful part, he told them only of the good. What then? Were they not going to be offended after this? Not at all. For the silence that was being demanded was only for the time before the crucifixion. After this they were thought better prepared to receive the Spirit. They had the voice of the miracles advocating for them, and everything that they said from then on was easier to receive. For the course of events announced his power more clearly than a trumpet, and no stumbling block interrupted these events.

Source: THE GOSPEL OF MATTHEW, HOMILY 56.6

[AD 420] Jerome on Matthew 17:9

The preview of the future kingdom and the glory of his triumph had been shown on the mountain. So he does not want this to be told to the people in case it should be deemed incredible because of its greatness and also so that after such great glory the event of the cross that follows should not cause untaught minds to stumble.

Source: COMMENTARY ON MATTHEW 3.17.9

[AD 420] Jerome on Matthew 17:9

(Verse 9) And as they were coming down the mountain, Jesus commanded them, saying: Tell no one the vision, until the Son of Man rises from the dead. The anticipation of the coming kingdom, and the glory of the triumphant one, had been shown on the mountain. Therefore, He does not want this to be preached to the people, lest it be regarded as unbelievable for the greatness of the matter, and lest the cross, following such glory, would become a stumbling block to simple minds.

Source: Commentary on Matthew

[AD 533] Remigius of Rheims on Matthew 17:9

He says therefore, “Hear Him,” as much as to say, Let the shadow of the Law bepast, and the types of the Prophets, and follow ye the one shining light of the Gospel. Or He says, “Hear ye Him,” to show 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.” 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 bowthe knee, of things in heaven, things on earth, and things beneath.
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.
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.

[AD 1107] Theophylact of Ohrid on Matthew 17:9

. Out of humility He orders them to tell no one, and also, so that those who might hear such things would not later be scandalized when they saw Him crucified. For they would think that He was a deceiver who had conjured up God-like visions. But you, O reader, learn that after six days, that is, after the six days in which the world wascreated, comes the vision of God. For if you do not transcend the world and are not raised up on the mountain top, you will not see glorious things: neither Jesus’ face, which is His divinity, nor His clothing, which is His flesh. May you then also see Moses and Elijah conversing with Jesus. For the law, the prophets, and Jesus speak harmoniously as one. But also, when you find someone brilliantly interpreting the meaning of Scripture, know that this man is beholding the brilliant face of Jesus; and if that man is rendering the words of Scripture clear and bright, know that he is beholding the white clothing of Jesus. For the words are the clothing of the thoughts. But do not say, as did Peter, "It is good for us to be here." For one must always be advancing and not standing still on the same level of virtue and vision, but moving on to another place.

[AD 253] Origen of Alexandria on Matthew 17:10-13

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:10-13

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.

As he announced the Lord's coming, so he was also to foreshew His passion by the example of his own suffering and wrong? whence it follows, So also shall the Son of Man suffer of them.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 17:10

Not then from the Scriptures did they know this, but the Scribes used to explain themselves, and this saying was reported abroad among the ignorant people; as about Christ also.

Wherefore the Samaritan woman also said, Messiah comes; when He has come, He will tell us all things: John 4:25 and they themselves asked John, Are you Elias, or the Prophet? John 1:21 For the saying, as I said, prevailed, both that concerning the Christ and that concerning Elias, not however rightly interpreted by them.

For the Scriptures speak of two advents of Christ, both this that is past, and that which is to come; and declaring these Paul said, The grace of God, that brings salvation, has appeared, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, and righteously, and godly. Behold the one, hear how he declares the other also; for having said these things, he added, Looking for the blessed hope and appearing of our great God and Saviour Jesus Christ. Titus 2:13 And the prophets too mention both; of the one, however, that is, of the second, they say Elias will be the forerunner. For of the first, John was forerunner; whom Christ called also Elias, not because he was Elias, but because he was fulfilling the ministry of that prophet. For as the one shall be forerunner of the second advent, so was the other too of the first. But the Scribes, confusing these things and perverting the people, made mention of that other only to the people, the second advent, and said, If this man is the Christ, Elias ought to have come beforehand. Therefore the disciples too speak as follows, How then say the Scribes, Elias must first come?

Therefore also the Pharisees sent unto John, and asked him, Are you Elias? John 1:21 making no mention anywhere of the former advent.

What then is the solution, which Christ alleged? Elias indeed comes then, before my second advent; and now too is Elias come; so calling John.

In this sense Elias has come: but if you would seek the Tishbite, he is coming. Wherefore also He said, Elias truly comes, and shall restore all things. All what things? Such as the Prophet Malachi spoke of; for I will send you, says He, Elias the Tishbite, who shall restore the heart of father to son, lest I come and utterly smite the earth.

Do you see the accuracy of prophetical language? How, because Christ called John, Elias, by reasoning of their community of office, lest you should suppose this to be the meaning of the prophet too in this place, He added His country also, saying, the Tishbite; whereas John was not a Tishbite. And herewith He sets down another sign also, saying, Lest I come and utterly smite the earth, signifying His second and dreadful advent. For in the first He came not to smite the earth. For, I came not, says He, to judge the world, but to save the world. John 12:47

[AD 407] John Chrysostom on Matthew 17:10-13

(Hom. lvii.) The disciples knew not of the coming of Elias out of the Scriptures; but the Scribes made it known to them; and this report was current among the ignorant multitude, as was that concerning Christ. Yet the Scribes did not explain the coming of Christ and of Elias, as they ought to have done. For the Scriptures speak of two comings of Christ; that which has taken place, and that which is yet to be. But the Scribes, blinding the people, spake to them only of His second coming, and said, If this be the Christ, then should Elias have come before Him. Christ thus resolves the difficulty, He answered and said, Elias truly shall come, and restore all things; but I say unto you, that Elias has already come. Think not that here is a contradiction in His speech, if He first say that Elias shall come, and then that he is come. For when He says that Elias shall come and restore all things, He speaks of Elias himself in his own proper person, who indeed shall restore all things, in that he shall correct the unbelief of the Jews, who shall then be to be found; and that is the turning the hearts of the fathers to the children, that is, the hearts of the Jews to the Apostles.

But if there shall so much good arise out of the presence of Elias, why did He not send him at that time? We shall say, Because they then held Christ to be Elias, and yet believed not on Him. But they shall hereafter believe Elias, because when he shall come after so great expectation announcing Jesus, they will more readily receive what shall be taught by Him. But when He says that Elias is come already, He calls John the Baptist Elias from the resemblance of their ministry; for as Elias shall be the forerunner of His second coming, so was John the forerunner of His first. And He calls John Elias, to show that His first coming was agreeable to the Old Testament, and to prophecy.

He takes the opportunity from the passion of John to refer to His own passion, thus giving them much comfort.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:10

Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does asking about Elijah’s arrival have to do with what was written above? The Pharisees’ tradition, following the prophet Malachi of the twelve minor prophets, is that Elijah comes before the end. He turns the hearts of the fathers to their children and the hearts of children to their fathers and restores everything to its ancient state. So the disciples think that the transfiguration of glory is the one that they have seen on the mountain and say, “If you now have come in glory, why does your precursor not appear?” especially since they had seen Elijah disappear. But when they say, “The scribes say that Elijah must first come,” by the word first they are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures. firstthey are saying that unless Elijah comes, it is not the advent of the Savior according to the Scriptures.

Source: COMMENTARY ON MATTHEW 3.17.10

[AD 420] Jerome on Matthew 17:10

(Verse 10.) And the disciples asked him, saying, Why then do the scribes say that Elijah must come first? Unless we know the reasons why the disciples asked about the name of Elijah, their questioning seems foolish and extraordinary. For what does it matter to inquire about the coming of Elijah, which is written above? The tradition of the Pharisees is, according to the prophet Malachi (who is the last of the twelve), that Elijah will come before the coming of the Savior and restore the hearts of the fathers to the children, and the hearts of the children to the fathers, and restore everything to its former state (Malachi 4). Therefore, the disciples think that this transformation of glory, which they see on the mountain, is the one they have seen, and they say: If you have already come in glory, why does your precursor not appear, especially since they saw Elijah depart? However, when they add: The scribes say that Elijah must come first; by saying 'first,' they show that unless Elijah comes, the coming of the Savior according to the Scriptures is not fulfilled.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 17:10-13

It was a tradition of the Pharisees following the Prophet Malachi, that Elias should come before the coming of the Saviour, and bring back the heart of the fathers to the children, and the children to the fathers, and restore all things to their ancient state. The disciples then consider that this transformation which they had seen in the mount was His coming in glory, and therefore it is said, And his disciples asked him, saying, How then say the Scribes that Elias must first come? As though they had said, If you have already come in glory, how is it that your forerunner appears not yet? And this they say chiefly because they see that Elias is departed again.

He then who at the Saviour's second coming should come in the truth of His body, come now in John in power and spirit. It follows, And they knew him not, but did unto him whatsoever they would, that is, despised and beheaded him.

It is enquired how, seeing that Herod and Herodias were they that killed John, it can be said that Jesus also was crucified by them, when we read that He was put to death by the Scribes and Pharisees? It must be answered briefly, that the party of the Pharisees consented to the death of John, and that in the Lord's crucifixion Herod united his approval, when having mocked and set Him at nought, he sent Him back to Pilate, that he should crucify Him.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 17:10-13

(Quæst. Ev. i. 21.) Or; He shall restore all things, that is those whom the persecution of Antichrist shall have overthrown; as He Himself should restore by His death those whom He ought.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 17:10-13

From the mention of His own passion which the Lord had often foretold to them, and from that of His forerunner, which they beheld already accomplished, the disciples perceived that John was set forth to them under the name of Elias; whence it follows; Then understood the disciples that he spake to them of John the Baptist.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:10

The scribes were deceiving the people, saying that Jesus was not the Christ, for if He were, Elijah would first have come. But they did not know that there are two comings of Christ, the Forerunner of the first being John, and of the second, Elijah. Christ then explains this to the disciples. Listen:

[AD 407] John Chrysostom on Matthew 17:11

To show therefore that the Tishbite comes before that other advent, which has the judgment, He said this. And the reason too of his coming He teaches withal. And what is this reason? That when He has come, he may persuade the Jews to believe in Christ, and that they may not all utterly perish at His coming. Wherefore He too, guiding them on to that remembrance, says, And he shall restore all things; that is, shall correct the unbelief of the Jews that are then in being.

Hence the extreme accuracy of his expression; in that he said not, He will restore the heart of the son to the father, but of the father to the son. For the Jews being fathers of the apostles, his meaning is, that he will restore to the doctrines of their sons, that is, of the apostles, the hearts of the fathers, that is, the Jewish people's mind.

[AD 420] Jerome on Matthew 17:11-12

(Verse 11, 12.) But he answered and said unto them, Elias indeed cometh first, and restoreth all things; and how it is written of the Son of man, that he must suffer many things, and be set at nought. But I say unto you, That Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him.

And they did not recognize him; but they did to him whatever they wanted: That is, they despised him, and beheaded him.

Source: Commentary on Matthew

[AD 428] Theodore of Mopsuestia on Matthew 17:11

Therefore there will be a forerunner of his second coming about the time of the consummation. Also this time he is to restore all to true knowledge, restoring everyone who obeys him. The scribes deceived the people when they said that Elijah comes before the advent of the Christ. And this word was reported also among the ignorant crowd; that is what the disciples now ask. How then does he resolve it?

Source: FRAGMENT 94

[AD 220] Tertullian on Matthew 17:12

I apprehend that heretics of this school seize with especial avidity the example of Elias, whom they assume to have been so reproduced in John (the Baptist) as to make our Lord's statement sponsor for their theory of transmigration, when He said, "Elias is come already, and they knew him not; " and again, in another passage, "And if ye will receive it, this is Elias, which was for to come.

Source: A Treatise on the Soul

[AD 253] Origen of Alexandria on Matthew 17:12

The disciples who went up with Jesus remembered the traditions of the scribes concerning Elijah, that before the advent of Christ, Elijah would come and prepare for him the souls of those who would receive him. But the vision on the mountain, in which Elijah appeared, did not seem to be harmonized with what had been said, since Elijah seemed to them to have come with him rather than before him. So they say this thinking that the scribes were wrong. To this the Savior replies, not denying what was handed down about Elijah but saying that there was another coming of Elijah before that of Christ unknown to the scribes. In [this coming] “they did not know him but did to him whatever they pleased,” as though they too were accomplices in his imprisonment by Herod and execution by him. Then he says that he too will suffer what they did to Elijah. The disciples asked these questions as though about Elijah and the Savior replied. But hearing the Savior’s words, “Elijah has already come,” and what followed, they took it as a reference to John the Baptist.

Source: COMMENTARY ON MATTHEW 13.1

[AD 407] John Chrysostom on Matthew 17:12

And yet neither the Scribes said this, nor the Scriptures; but because now they were sharper and more attentive to His sayings, they quickly caught His meaning.

And whence did the disciples know this? He had already told them, He is Elias, which was for to come; Matthew 11:14 but here, that he has come; and again, that Elias comes and will restore all things. But be not thou troubled, nor imagine that His statement wavers, though at one time He said, he will come, at another, he has come. For all these things are true. Since when He says, Elias indeed comes, and will restore all things, He means Elias himself, and the conversion of the Jews which is then to take place; but when He says, Which was for to come, He calls John, Elias, with regard to the manner of his administration. Yea, and so the prophets used to call every one of their approved kings, David; and the Jews, rulers of Sodom, Isaiah 1:10 and sons of Ethiopians; Amos 9:7 because of their ways. For as the other shall be forerunner of the second advent, so was this of the first.

And not for this only does He call him Elias everywhere, but to signify His perfect agreement with the Old Testament, and that this advent too is according to prophecy.

Wherefore also He adds again, He came, and they knew him not, but have done unto him all things whatsoever they listed. Matthew 17:12 What means, call things whatsoever they listed? They cast him into prison, they used him despitefully, they slew him, they brought his head in a charger.

Likewise shall also the Son of Man suffer of them. Do you see how again He in due season reminds them of His passion, laying up for them great store of comfort from the passion of John. And not in this way only, but also by presently working great miracles. Yea, and whenever He speaks of His passion, presently He works miracles, both after those sayings and before them; and in many places one may find Him to have kept this rule.

Then, for instance, it says, He began to signify how that He must go unto Jerusalem, and be killed, and suffer many things. Matthew 16:21 Then: when? When He was confessed to be Christ, and the Son of God.

Again on the mountain, when He had shown them the marvellous vision, and the prophets had been discoursing of His glory, He reminded them of His passion. For having spoken of the history concerning John, He added, Likewise shall also the Son of Man suffer of them.

[AD 407] John Chrysostom on Matthew 17:12

They did not know this from the Scriptures, but the scribes used to tell them, and this saying was reported among the ignorant crowd, as also about Christ. Therefore the Samaritan woman also said, “The Messiah is coming; when he comes, he will show us all things.” And they themselves asked John, “Are you Elijah or the prophet?” 47 For this opinion was strong, as I said, both the one about Christ and the one about Elijah, but they did not interpret it as it should have been. For the Scriptures speak of two comings of Christ, both this one that has taken place and the future one. Paul spoke of these when he said, “For the grace of God has appeared for the salvation of men, training us to renounce irreligion and worldly passions, and to live sober, upright and godly lives in this world.” Behold the first advent, and listen to how he declares the coming advent: “Awaiting our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ.” The prophets also mention both advents; of the one that is second they say that Elijah will be the forerunner; John was forerunner of the first, John whom Christ also called by the name Elijah, not because he was Elijah but because he was fulfilling Elijah’s ministry. For just as Elijah will be the forerunner of the second advent, so John was of the first. But the scribes, confusing these things and perverting the people, mentioned that coming alone, the second one, to the people, and said, “If this is the Christ, Elijah ought to have come first.” That is why the disciples also say, “Then why do the scribes say that first Elijah must come?”

Source: THE GOSPEL OF MATTHEW, HOMILY 57.1

[AD 367] Hilary of Poitiers on Matthew 17:13

As he announced the Lord’s coming, so he was also to foreshew His passion bythe example of his own suffering and wrong; whence it follows, “So also shall the Son of Man suffer of them.”

[AD 407] John Chrysostom on Matthew 17:13

And after a little while again, when He had cast out the devil, which His disciples were not able to cast out; for then too, As they abode in Galilee, so it says, Jesus said unto them, The Son of Man shall be betrayed into the hands of sinful men, and they shall kill Him, and the third day He shall rise again. Matthew 17:23

Now in doing this, He by the greatness of the miracles was abating the excess of their sorrow, and in every way consoling them; even as here also, by the mention of John's death, He afforded them much consolation.

But should any one say, Wherefore did He not even now raise up Elias and send him, witnessing as He does so great good of his coming? we should reply, that even as it was, while thinking Christ to be Elias, they did not believe Him. For some say, such are the words, that You are Elias, and others, Jeremias. Matthew 16:14 And indeed between John and Elias, there was no difference but the time only. Then how will they believe at that time? it may be said. Why, he will restore all things, not simply by being recognized, but also because the glory of Christ will have been growing more intense up to that day, and will be among all clearer than the sun. When therefore, preceded by such an opinion and expectation, he comes making the same proclamation as John, and himself also announcing Jesus, they will more easily receive his sayings. But in saying, They knew him not, He is excusing also what was done in His own case. Luke 23:24

And not in this way only does He console them, but also by pointing out that John's sufferings at their hands, whatever they are, are undeserved; and by His throwing into the shade what would annoy them, by means of two signs, the one on the mountain, the other just about to take place.

But when they heard these things, they do not ask Him when Elias comes; being straitened either by grief at His passion, or by fear. For on many occasions, upon seeing Him unwilling to speak a thing clearly, they are silent, and so an end. For instance, when during their abode in Galilee He said, The Son of Man shall be betrayed, and they shall kill Him; Matthew 17:22-23 it is added by Mark, That they understood not the saying, and were afraid to ask Him; Mark 9:32 by Luke, That it was hid from them, that they might not perceive it, and they feared to ask Him of that saying. Luke 9:45

[AD 420] Jerome on Matthew 17:13

(Verse 13) And so the Son of Man will suffer at their hands. Then the disciples understood that he was speaking to them about John the Baptist. Now, as Herod and Herodias are said to have killed John, how can they also say that they crucified Jesus, when we read that he was killed by the scribes and Pharisees? The answer is that both the Pharisees were in agreement with the death of John, and Herod willingly participated in the killing of the Lord. He sent him, mocked and despised, to Pilate to be crucified.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:13

By saying, "Elijah truly shall come," Christ shows that he has not yet come, but that he will appear as the forerunner of the second coming; and when he appears, he will restore all teachable Jews to faith in Christ, as if restoring them to their paternal inheritance which they had lost. But when Christ says, "Elijah is come already," He is speaking of John the Forerunner; for the Jews "did unto him whatsoever they desired" when they slew him; they slew him when they permitted Herod to slay John, though they could have prevented it. Then the disciples became keener in perception and understood that He was calling John Elijah, as John was the Forerunner of the first coming, just as Elijah would be the forerunner of the second coming.

[AD 253] Origen of Alexandria on Matthew 17:14-15

If every disease and weakness which our Savior cured at that time among the people represents different symptoms in the soul, it stands to reason that by the paralytics are symbolized the palsied in soul, who keep it lying paralyzed in the body. By those who are blind are symbolized those who are blind in respect of things seen by the soul alone, and these are really blind. And by the deaf are symbolized those who are deaf in regard to the reception of the word of salvation. On the same principle it will be necessary that the matters regarding the epileptic should be investigated. This disease attacks those who suffer from it at considerable intervals, during which time he who suffers from it seems in no way to differ from the man in good health, at the season when the epilepsy is not working on him. You will find some souls that are often considered to be healthy suffering from symptoms like these in their chastity and the other virtues. But there comes a time when they are attacked by a kind of epilepsy, and then they seem to fall from their solid foundation and are seized by the deceits and other desires of this world.

Source: COMMENTARY ON MATTHEW 13.4

[AD 253] Origen of Alexandria on Matthew 17:14-18

That He says of John, Elias is already come, is not to be understood of the soul of Elias, that we fall not into the doctrine of metempsychosis, which is foreign to the truth of Church doctrine, but, as the Angel had foretold, he came in the spirit and power of Elias.

Peter, anxious for such desirable life, and preferring his own benefit to that of many, had said, It is good for us to be here. But since charity seeks not her own, Jesus did not this which seemed good to Peter, but descended to the multitude, as it were from the high mount of His divinity, that He might be of use to such as could not ascend because of the weakness of their souls; whence it is said, And when he was come to the multitude; for if He had not gone to the multitude with His elect disciples, there would not have come near to Him the man of whom it is added, There came to him a man kneeling down, and saying, Lord, have mercy on my son. Consider here, that sometimes those that are themselves the sufferers believe and entreat for their own healing, sometimes others for them, as he who kneels before Him praying for his son, and sometimes the Saviour heals of Himself unasked by any. First, let us see what this means that follows, For he is lunatic, and sore vexed. Let the physicians talk as they list, for they think it no unclean spirit, but some bodily disorder, and say, that the humours in the head are governed in their motions by sympathy with the phases of the moon, whose light is of the nature of humours. But we who believe the Gospel say that it is an unclean spirit that works such disorders in men. The spirit observes the moon's changes, that it may cheat men into the belief that the moon is the cause of their sufferings, and so prove God's creation to be evil; as other dæmons lay wait for men following the times and courses of the stars, that they may speak wickedness in high places, calling some stars malignant, others benign; whereas no star was made by God that it should produce evil. In this that is added, For ofttimes he falls into the fire, and oft into the water,

Or; Because the disciples could not heal him as being weak in faith, He said to them, O faithless generation, adding perverse, to show that their perverseness had introduced evil beyond their nature. But I suppose, that because of the perverseness of the whole human race, as it were oppressed with their evil nature, He said, How long shall I be with you?

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 17:14

This man the Scripture signifies to be exceedingly weak in faith; and this is many ways evident; from Christ's saying, All things are possible to him that believes; Mark 9:23 from the saying of the man himself that approached, Help my unbelief: Mark 9:24 from Christ's commanding the devil to enter no more into him; Mark 9:25 and from the man's saying again to Christ, If You can. Mark 9:22 Yet if his unbelief was the cause, it may be said, that the devil went not out, why does He blame the disciples? Signifying, that even without persons to bring the sick in faith, they might in many instances work a cure. For as the faith of the person presenting oftentimes availed for receiving the cure, even from inferior ministers; so the power of the doers oftentimes sufficed, even without belief in those who came to work the miracle.

And both these things are signified in the Scripture. For both they of the company of Cornelius by their faith drew unto themselves the grace of the Spirit; and in the case of Eliseus 2 Kings 13:21 again, when none had believed, a dead man rose again. For as to those that cast him down, not for faith but for cowardice did they cast him, unintentionally and by chance, for fear of the band of robbers, and so they fled: while the person himself that was cast in was dead, yet by the mere virtue of the holy body the dead man arose.

[AD 407] John Chrysostom on Matthew 17:14-18

is to be noted, that were not man fortified here by Providence, he would long since have perished; for the dæmons who cast him into the fire, and into the water, would have killed him outright, had God not restrained him.

See herein also his folly, in that before the multitude he appeals to Jesus against His disciples. But He clears them from shame, inputing their failure to the patient himself; for many things show that he was weak in faith. But He addresses His reproof not to the man singly, that He may not trouble him, but to the Jews in general. For many of those present, it is likely, had improper thoughts concerning the disciples, and therefore it follows, Jesus answered and said, O faithless and perverse generation, how long shall I be with you, how long shall I suffer you? His How long shall I be with you? shows that death was desired by Him, and that He longed for His withdrawal.

When He had vindicated His disciples, He leads the boy's father to a cheering hope of believing that he shall be delivered out of this evil and that the father might be led to believe the miracle that was coming, seeing the dæmons was disturbed even when the child was only called;

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:14-15

(Vers. 14, 15.) Lord, have mercy on my son, for he is a lunatic and suffers greatly: for he often falls into fire and frequently into water. And I brought him to your disciples, but they could not heal him. This is why the devil, observing the course of the moon, seizes upon men and strives to defame the Creator through His creatures, as we have said above. But it seems to me, according to the spiritual interpretation, that the lunatic is one who is constantly changing to vice in the moments of the hours, not persisting in what he has begun, but growing and diminishing: and now he is carried to the fire, by which the hearts of adulterers are inflamed (Hosea VII): now to the waters, which cannot quench charity. But when he says, 'I brought him to your disciples, and they could not heal him,' he secretly accuses the apostles, since the inability to heal sometimes refers not to the weakness of those who are healing, but to the faith of those who are being healed, as the Lord says, 'Let it be done to you according to your faith' (Mark 5:34, and 10:52).

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 17:14-18

In saying, And I brought him to thy disciples, and they could not heal him, he covertly accuses the Apostles, whereas that a cure is impossible is sometimes the effect not of want of power in those that undertake it, but of want of faith in those that are to be healed,

Not that we must think that He was overcome by weariness of them, and that The meek and gentle broke out into words of wrath, but as a physician who might see the sick man acting against his injunctions, would say, How long shall I frequent your chamber? How long throw away the exercise of my skill, while I prescribe one thing, and you do another? That it is the sin, and not the man with whom He is angry, and that in the person of this one man He convicts the Jews of unbelief, is clear from what He adds, Bring him to me.

He rebuked him, that is, not the sufferer, but the dæmons.

Or, His reproof was to the child, because for his sins he had been seized on by the dæmons.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 17:14-18

(Quæst. Ev. i. 22.) Or the fire pertains to anger, which aims upwards, water to the lusts of the flesh.

Source: Catena Aurea by Aquinas

[AD 533] Remigius of Rheims on Matthew 17:14-18

It may be known also, that not now for the first time, but of a long time, the Lord had borne the Jews' stubbornness, whence He says, How long shall I suffer you? because I have now a long while endured your iniquities, and ye are unworthy of My presence.

In which deed He left an example to preachers to attack sins, but to assist men.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 17:14-18

The lunatic is figuratively one who is hurried into fresh vices every hour, one while is cast into the fire, with which the hearts of the adulterers burn; or again into the waters of pleasures or lusts, which yet have not strength to quench love. (Hos. 7:4, 6.)

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:14

That this man is exceedingly faithless is clear from the words which Christ spoke in reply to him, O faithless generation, and from the fact that the man himself blamed the disciples. The moon was not the cause, but rather, the demon would take note when the moon was full, and then would set upon his victim, so that men would blaspheme the created works of God as maleficent. You, then, O reader, understand that it is a foolish man that changes as the moon, as it is written [Sirach 27:11], at times waxing great in virtue, at other times waning and vanishing altogether. Then the foolish man becomes deranged and falls down into the fire of anger and lust, and into water, that is, the waves of the many cares of life, in which Leviathan the devil dwells, he who reigns over the waters. For are not the cares of the rich like waves that follow each other in quick succession?

[AD 1107] Theophylact of Ohrid on Matthew 17:15

. That this man is exceedingly faithless is clear from the words which Christ spoke in reply to him, "O faithless generation," and from the fact that the man himself blamed the disciples. The moon was not the cause, but rather, the demon would take note when the moon was full, and then would set upon his victim, so that men would blaspheme the created works of God as maleficent. You, then, O reader, understand that it is a foolish man that changes as the moon, as it is written (Sirach 27:11), at times waxing great in virtue, at other times waning and vanishing altogether. Then the foolish man becomes deranged and falls down into the fire of anger and lust, and into water, that is, the waves of the many cares of life, in which Leviathan the devil dwells, he who reigns over the waters. For are not the cares of the rich like waves that follow each other in quick succession?

[AD 407] John Chrysostom on Matthew 17:16

Whence it is clear in this case, that even the disciples were weak; but not all; for the pillars Galatians 2:9 were not present there. And see this man's want of consideration, from another circumstance again, how before the multitude he pleads to Jesus against His disciples, saying, I brought him to Your disciples, and they could not cure him.

[AD 407] John Chrysostom on Matthew 17:16

The Scripture shows that this man is very weak in faith. This is evident from many things: from Christ’s saying, “All things are possible to him who believes,” and from the fact that the man himself as he approached said, “Help my unbelief.” And it is evident from Christ’s ordering the demon “never to enter him again” and from the man’s saying again to Christ, “If you can.” But you will say, “If his unbelief was the reason why the demon had not gone out of the boy, why does he blame the disciples?” To show that they can often cure the sick, even though no one brings them in with faith. For just as the faith of the one bringing in the sick was often sufficient for receiving a cure even from lesser ministers, so the virtue of the minister was also sufficient to achieve a miracle even without the faith of those bringing them in. Both of these are demonstrated in the Scriptures; for those around Cornelius drew to them the power of the Spirit by their faith. And in the time of Elisha, when no one believed, a dead man was raised.

Source: THE GOSPEL OF MATTHEW, HOMILY 57.3

[AD 420] Jerome on Matthew 17:16

(Verse 16.) But Jesus replied, saying: O unbelieving and perverse generation, how long shall I be with you? How long shall I bear with you? Bring him here to me. Not because he was overcome by weariness, and gentle and meek, who did not open his mouth like a lamb before the shearer (Isaiah 53), nor did he burst forth in words of fury; but because, in the likeness of a physician, if he sees a sick person behaving contrary to his instructions, he may say: How long shall I come to your house, until I lose the skill of my craft, you commanding one thing and doing another? But he is not angry with the man, but with the fault; and through one man he accuses the Jews of unfaithfulness, so that he immediately says: Bring him here to me.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:16

Do you see how the man has shifted the blame for his own lack of faith upon the disciples, saying that they were too weak to heal? The Lord, therefore, shames him for accusing the disciples, saying, O faithless generation, that is, "It is not so much the fault of the weakness of the disciples as it is of your lack of faith, which, being great, has prevailed over the equal measure of their strength." He rebukes not only this man, but everyone who lacks faith, even the bystanders. By saying, How long shall I be with you? Christ shows that He longs for the Passion upon the Cross and His departure from them. For He is saying, "How long shall I live among scoffers and unbelievers? And Jesus rebuked himâ€”whom? The man who was lunatic. From this it appears that he, too, lacked faith and his lack of faith had given occasion for the demon to enter him.

[AD 253] Origen of Alexandria on Matthew 17:17

When the Savior says, “O faithless and perverse generation,” he shows that wickedness has entered us through perversity, that it is contrary to nature and makes us perverse. And I think that he was irked at the whole human race on earth for its wickedness. So he said, “How long am I to bear with you?”

Source: COMMENTARY ON MATTHEW 13.7

[AD 407] John Chrysostom on Matthew 17:17

But He, acquitting them of the charges before the people, imputes the greater part to him. For, O faithless and perverse generation, these are His words, how long shall I be with you? Matthew 17:17 not aiming at his person only, lest He should confound the man, but also at all the Jews. For indeed many of those present might probably be offended, and have undue thoughts of them.

But when He said, How long shall I be with you, He indicates again death to be welcome to Him, and the thing an object of desire, and His departure longed for, and that not crucifixion, but being with them, is grievous.

He stopped not however at the accusations; but what says He? Bring him hither to me. Mark 9:21 And Himself moreover asks him, how long time he is thus; both making a plea for His disciples, and leading the other to a good hope, and that he might believe in his attaining deliverance from the evil.

And He suffers him to be torn, not for display (accordingly, when a crowd began to gather, He proceeded to rebuke him), but for the father's own sake, that when he should see the evil spirit disturbed at Christ's mere call, so at least, if in no other way, he might be led to believe the coming miracle.

And because he had said, Of a child, and, If you can help me, Christ says, To him that believes, all things are possible, Mark 9:23 again giving the complaint a turn against him. And whereas when the leper said, If You will, You can make me clean, Matthew 8:2 bearing witness to His authority Christ commending him, and confirming His words, said, I will, be thou clean; in this man's case, upon his uttering a speech in no way worthy of His power—If You can, help me,— see how He corrects it, as not rightly spoken. For what says He? If you can believe, all things are possible to him that believes. What He says is like this: Such abundance of power is with me, that I can even make others work these miracles. So that if you believe as one ought, even you yourself art able, says He, to heal both this one, and many others. And having thus said, He set free the possessed of the devil.

But do thou not only from this observe His providence and His beneficence, but also from that other time, during which He allowed the devil to be in him. Since surely, unless the man had been favored with much providential care even then, he would have perished long ago; for it cast him both into the fire, so it is said, and into the water. And he that dared this would assuredly have destroyed the man too, unless even in so great madness God had put on him His strong curb: as indeed was the case with those naked men that were running in the deserts and cutting themselves with stones.

And if he call him a lunatic, trouble not yourself at all, for it is the father of the possessed who speaks the word. How then says the evangelist also, He healed many that were lunatic? Denominating them according to the impression of the multitude. For the evil spirit, to bring a reproach upon nature, by wine? For the weaker the vessel, the more entire the shipwreck, whether she be free or a slave. For the free woman behaves herself unseemly in the midst of her slaves as spectators, and the slave again in like manner in the midst of the slaves, and they cause the gifts of God to be blasphemously spoken of by foolish men.

For instance, I hear many say, when these excesses happen, Would there were no wine. O folly! O madness! When other men sin, do you find fault with God's gifts? And what great madness is this? What? Did the wine, O man, produce this evil? Not the wine, but the intemperance of such as take an evil delight in it. Say then, Would there were no drunkenness, no luxury; but if you say, Would there were no wine, you will say, going on by degrees, Would there were no steel, because of the murderers; no night, because of the thieves; no light, because of the informers; no women, because of adulteries; and, in a word, you will destroy all.

But do not so; for this is of a satanical mind; do not find fault with the wine, but with the drunkenness; and when you have found this self-same man sober, sketch out all his unseemliness, and say unto him, Wine was given, that we might be cheerful, not that we might behave ourselves unseemly; that we might laugh, not that we might be a laughingstock; that we might be healthful, not that we might be diseased; that we might correct the weakness of our body, not cast down the might of our soul.

God honored you with the gift, why disgrace yourself with the excess thereof? Hear what Paul says, Use a little wine for your stomach's sake, and your frequent infirmities. 1 Timothy 5:23 But if that saint, even when oppressed with disease, and enduring successive sicknesses, partook not of wine, until his Teacher suffered him; what excuse shall we have, who are drunken in health? To him indeed He said, Use a little wine for your stomach's sake; but to each of you who are drunken, He will say, Use little wine, for your fornications, your frequent filthy talking, for the other wicked desires to which drunkenness is wont to give birth. But if you are not willing, for these reasons, to abstain; at least on account of the despondencies which come of it, and the vexations, do ye abstain. For wine was given for gladness, Yea, wine, so it is said, makes glad the heart of man: but you mar even this excellence in it. For what kind of gladness is it to be beside one's self, and to have innumerable vexations, and to see all things whirling round, and to be oppressed with giddiness, and like those that have a fever, to require some who may drench their heads with oil?

These things are not said by me to all: or rather they are said to all, not because all are drunken, God forbid; but because they who do not drink take no thought of the drunken. Therefore even against you do I rather inveigh, that are in health; since the physician too leaves the sick, and addresses his discourse to them that are sitting by them. To you therefore do I direct my speech, entreating you neither to be at any time over-taken by this passion, and to draw up as by cords those who have been so overtaken, that they be not found worse than the brutes. For they indeed seek nothing more than what is needful, but these have become even more brutish than they, overpassing the boundaries of moderation. For how much better is the ass than these men? How much better the dog! For indeed each of these animals, and of all others, whether it need to eat, or to drink, acknowledges sufficiency for a limit, and goes not on beyond what it needs; and though there are innumerable persons to constrain, it will not endure to go on to excess.

In this respect then we are worse even than the brutes, by the judgment not of them that are in health only, but even by our own. For that you have judged yourselves to be baser than both dogs and asses, revealed to Peter, He does hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.

[AD 407] John Chrysostom on Matthew 17:17

Note this man’s lack of sense in another instance: in full view of the crowd he pleads to Jesus against his disciples, saying, “I brought him to your disciples, and they could not cure him.” But Jesus dismissed these complaints before the people and blamed him the more, saying, “O faithless and perverse generation, how long am I to be with you?” He is not addressing this person alone, so as not to upset him, but he is addressing all the Jews. For it is likely that many had been offended and thought ill of the disciples.But when he says, “How long am I to be with you?” he shows how welcome death is to him and his desire of passing on from here. He longs for his departure. It is being with them, and not so much the crucifixion, that is grievous.
He did not put up with their complaints, but what does he say? “Bring him here to me.” And he himself further asks him, “How long has this been this way?” He is thereby both defending the disciples and leading the man to a better hope, that he should believe that there will be an end to his troubles. And Jesus lets him be convulsed, not for display (for when the crowd gathered he rebuked the demon) but for the father’s sake, that when he saw the demon being put to flight at Christ’s mere call, so at least, if in no other way, he might be led to believe the coming miracle.

Source: THE GOSPEL OF MATTHEW, HOMILY 57.3

[AD 420] Jerome on Matthew 17:17

(Verse 17) And Jesus rebuked him, and the demon came out of him, and the boy was healed from that hour. It was not the boy who suffered, but rather the demon who ought to be rebuked. Whether he rebuked the boy, and the demon came out of him: because he had been oppressed by the demon due to his own sins.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 17:18

Note that it was not the suffering victim but the demon who had to be directly rebuked. It may be that he indirectly rebuked the boy and the demon went out of him because it was owing to his sins that the demon had oppressed him.

Source: COMMENTARY ON MATTHEW 3.17.18

[AD 420] Jerome on Matthew 17:18

(Verse 18) And they said, why could we not cast him out? Jesus said to them: Because of your unbelief. Amen I say to you. This is what he says in another place: Whatever you ask in my name, believing, you will receive (John 15:2). Therefore, whenever we do not receive, it is not due to the impossibility of the one granting, but the fault of those praying.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:18

. Do you see how the man has shifted the blame for his own lack of faith upon the disciples, saying that they were too weak to heal? The Lord, therefore, is shaming him for accusing the disciples, saying, "O faithless generation," that is, "It is not so much the fault of the weakness of the disciples as it is of your lack of faith, which, being great, has prevailed over the equal measure of their strength." He rebukes not only this man, but everyone who lacks faith, even the bystanders. By saying, "How long shall I be with you?" Christ shows that He longs for the Passion upon the Cross and His departure from them. For He is saying, "How long shall I live among scoffers and unbelievers?" "And Jesus rebuked him" — whom? He who was lunatic. From this it appears that he, too, lacked faith and his lack of faith had given occasion for the demon to enter him.

[AD 253] Origen of Alexandria on Matthew 17:19-21

Of the changefulness of the sinner it is said, The fool changes as the moon. (Ecclus. 27:12.) We may see sometimes that an impulse towards good works comes over such, when, lo! again as by a sudden seizure of a spirit they are laid hold of by their passions, and fall from that good state in which they were supposed to stand. Perhaps his father stands for the Angel to whom was allotted the care of this lunatic, praying the Physician of souls, that He would set free his son, who could not be delivered from his suffering by the simple word of Christ's disciples, because as a deaf person he cannot receive their instruction, and therefore he needs Christ's word, that henceforth he may not act without reason.

Or, all faith is likened to a grain of mustard-seed, because faith is looked on with contempt by men, and shows as something poor and mean; but when a seed of this kind lights upon a good heart as its soil, it becomes a great tree. The weakness of this lunatic's faith is yet so great, and Christ is so strong to heal him amidst all his evils, that He likens it to a mountain which cannot be cast out but by the whole faith of him who desires to heal afflictions of this sort.

If then we shall ever be required to be employed in the healing of those who are suffering any thing of this sort, we shall not adjure them, nor ask them questions, nor even speak, as though the unclean spirit could hear us, but by our fasting and our prayers drive away the evil spirits.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:19-21

The Apostles had believed, yet their faith was imperfect; while the Lord tarried in the mount, and they abode below with the multitude, then faith had become stagnant.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:19

The disciples are surprised that they could not throw out the demon. All power, not only of besting demons but even of raising the dead, had been given them. Furthermore, because the law was soon to be transcended, Jesus says, “O faithless and perverse generation, how long am I to be with you?” He does not seem to be saying this to those whom he had set apart. Those who did not have faith were going to lose the very law that they had. If they had had this faith within them, they would have been like the grain of mustard seed. By the power of the Word they would have thrown out this burden of sins and the heavy mass of their unbelief. They would have transferred it, like a mountain into the sea, to the activity of the pagans and secular people.

[AD 407] John Chrysostom on Matthew 17:19-21

The disciples had received from the Lord the power over unclean spirits, and when they could not heal the dæmoniac thus brought to them, they seem to have had misgivings lest they had forfeited the grace once given to them; hence their question. And they ask it apart, not out of shame, but because of the unspeakable matter of which they were to ask. Jesus said unto them, Because of your unbelief.

Whence it is plain that the disciples' faith was grown weak, yet not all, for those pillars were there, Peter, and James, and John.

But it is to be known, that, as ofttimes the faith of him that draweth near to receive supplies the miraculous virtue, so ofttimes the power of those that work the miracle is sufficient even without the faith of those who sought to receive. (Acts 10:4.) Cornelius and his household, by their faith, attracted to them the grace of the Holy Spirit; but the dead man who was cast into the sepulchre of Elisha, was revived solely by virtue of the holy body. (2 Kings 13:21.) It happened that the disciples were then weak in faith, for indeed they were but in an imperfect condition before the cross; wherefore He here tells them, that faith is the mean of miracles, Verily I say unto you, if ye shall have faith as a grain of mustard-seed, ye shall say to this mountain, Remove hence, and it shall remove.

So He not only promises the removal of mountains, but goes beyond, saying, And nothing shall be impossible to you.

If you shall ask, Where did the Apostles remove mountains? I answer, that they did greater things, bringing many dead to life. It is told also of some saints, who came after the Apostles, that they have in urgent necessity removed mountainsb. But if mountains were not removed in the. Apostles' time, this was not because they could not, but because they would not, there being no pressing occasion. And the Lord said not that they should do this thing, but that they should have power to do it. Yet it is likely that they did do this, but that it is not written, for indeed not all the miracles that they wrought are written.

And this He says not of lunatics in particular, but of the whole class of dæmons. For fast endues with great wisdom, makes a man as an Angel from heaven, and beats down the unseen powers of evil. But there is need of prayer as even still more important. And who prays as he ought, and fasts, had need of little more, and so is not covetous, but ready to almsgiving. For he who fasts, is light and active, and prays wakefully, and quenches his evil lusts, makes God propitious, and humbles his proud stomach. And he who prays with his fasting, has two wings, lighter than the winds themselves. For he is not heavy and wandering in his prayers, (as is the case with many,) but his zeal is as the warmth of fire, and his constancy as the firmness of the earth. Such an one is most able to contend with dæmons, for there is nothing more powerful than a man who prays properly. But if your health be too weak for strict fast, yet is it not for prayer, and if you cannot fast, you can abstain from indulgences. And this is not a little, and not very different from fast.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:19-21

This is what the Lord says in another place, Whatsoever ye shall ask in my name believing, ye shall receive. (John 16:23.) Therefore when we receive not, it is not the weakness of Him that gives, but the fault of them that ask. Mat. 21:22.)

Some think that the faith that is compared to a grain of mustard-seed is a little faith, whereas the Apostle says, If I shall have such faith that I could remove mountains. (1 Cor. 13:2.) The faith therefore which is compared to a grain of mustard-seed is a great faith.

Or; the mountain is not said of that which we see with the eyes of the body, but signified that spirit which was removed by the Lord out of the lunatic, who is said by the Prophet to be the corrupter of the whole earth,

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:19

(Verse 19.) If you have faith as a grain of mustard seed, you shall say to this mountain: Remove from hence, and it shall remove: and nothing shall be impossible to you. Some people think that faith compared to a grain of mustard seed is small, because the kingdom of heaven is compared to a grain of mustard seed; when the apostle says: And if I shall have all faith, so that I could remove mountains (I Cor. XV, 2). Therefore, great is the faith that is compared to a grain of mustard seed. The translation of the mountain does not signify the one that we see with our physical eyes, but rather the one who has been transferred by the Lord from the lunatic. For when he says, 'You will say to this mountain, "Move from here to there," and it will move,' it is understood to refer to the devil. From this, those are shown to be foolish who argue that the apostles and all believers, did not even have a little faith, because none of them moved mountains. For the movement of a mountain from one place to another is not beneficial in itself, and seeking the vain display of miracles; but this mountain must be moved for the benefit of all, which is said by the prophet to corrupt all the earth (Zech. IV).

Source: Commentary on Matthew

[AD 430] Augustine of Hippo on Matthew 17:19-21

(ubi sup.) Otherwise; That the disciples in working their miracles should not be lifted up with pride, they are warned rather by the humbleness of their faith, as by a grain of mustard-seed, to take care that they remove all pride of earth, which is signified by the mountain in this place.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 17:19

In this chapter the Lord urged us to pray when he said, “Because of your little faith you could not cast out this demon.” For urging us to prayer he thus concluded, “This kind does not go out except by prayer and fasting.” If a man prays so that he may throw out someone else’s demon, how much more so that he may cast out his own avarice? How much more so that he may cast out his own drunkenness? How much more so that he may cast out his own dissipation? How much more so that he may cast out his own impurity? How great are the sins in human beings! If they persevere in them, they do not allow them to enter the kingdom of heaven!

Source: SERMON 80.3

[AD 533] Remigius of Rheims on Matthew 17:19-21

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 17:19-21

(Mor. pref. c. 2.) The mustard-seed, unless it be bruised, does not give out its qualities, so if persecution fall upon a holy man, straightway what had seemed weak and contemptible in him is roused into the heat and fervour of virtue.

Source: Catena Aurea by Aquinas

[AD 856] Rabanus Maurus on Matthew 17:19-21

For faith gives our minds such a capacity for the heavenly gifts, that whatsoever we will we may easily obtain from a faithful Master.

But while He teaches the Apostles how the dæmon ought to be cast out, He instructs all in regulation of life; that we may all know that all the heavier inflictions, whether of unclean spirits, or temptations of men, may be removed by fasts and prayers; and that the wrath also of the Lord may be appeased by this remedy alone; whence he adds, Howbeit this kind is not cast out but by prayer and fasting.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:19

The apostles were afraid that they had lost the grace against demons that had been given to them; this is why they asked Jesus in private and with great anxiety. But the Lord reproves them for being imperfect in faith, saying, "Because of your unbelief. For if you had fervent, ardent faith, you would accomplish great things even though they appeared to be small." The location of the mountains which the Apostles moved is nowhere recorded, yet it is likely that they did move them, but the event was not written down; for not everything was written down. Or, by another interpretation, they did not move a mountain because there had been no occasion to do so, but they did even greater things than that. Note how the Lord said, Ye shall say unto this mountain, Remove hence, in other words, the mountain shall move when you say the word. But the Apostles did not say the word as there was neither occasion nor necessity, and so they did not move mountains. But if indeed they had spoken, they would have moved. This kind of demon is cast out by prayer and fasting. For they themselves who are demonized must fast, as well as those who would heal them; then comes the prayer, preceded by fasting, not drunkenness. Understand, then, that even perfect faith is as the grain of mustard seed, considered worthless on account of the foolishness of the preaching. Yet if it should find good soil, it grows into a tree in which the winged creatures of heaven, that is, soaring thoughts, may alight. Whoever, then, has perfect faith can say to this mountain, that is, to the demon, Remove hence. For Christ was also referring to the demon that had gone out.

[AD 1274] Glossa Ordinaria on Matthew 17:19-21

(interlin.) So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable.

(ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 17:20

The mountains here spoken of, in my opinion, are the hostile powers that have their being in a flood of great wickedness, such as are settled down, so to speak, in some souls of various people. But when someone has total faith, such that he no longer disbelieves in anything found in holy Scripture and has faith like that of Abraham, who so believed in God to such a degree that his faith was reckoned to him as righteousness, then he has all faith like a grain of mustard seed. Then such a man will say to this mountain—I mean in this case the deaf and dumb spirit in him who is said to be epileptic—“Move from here to another place.” It will move. This means it will move from the suffering person to the abyss. The apostle, taking this as his starting point, said with apostolic authority, “If I have all faith, so as to remove mountains.” For he who has all faith—which is like a grain of mustard seed—moves not just one mountain but also more just like it. And nothing will be impossible for the person who has so much faith.Let us examine also this statement: “This kind is not cast out except through prayer and fasting.” If at any time it is necessary that we should be engaged in the healing of one suffering from such a disorder, we are not to adjure nor put questions nor speak to the impure spirit as if it heard. But [by] devoting ourselves to prayer and fasting, we may be successful as we pray for the sufferer, and by our own fasting we may thrust out the unclean spirit from him.

Source: COMMENTARY ON MATTHEW 13.7

[AD 407] John Chrysostom on Matthew 17:20

The disciples seem to me to be in anxiety and fear that they had lost the grace with which they had been entrusted. For they had received power over unclean demons. So they approached him in private and asked him the question, not out of shame (for if the matter had got out and they were criticized, it would have been superfluous for the future to have been ashamed of admitting it in their words) but because what they were going to ask him was secret and of great moment.What, then, does Christ say? “Because of your little faith. For truly, I say to you, if you have faith as a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you.” But if you say “Where did they move a mountain?” I will say that they did things much greater than that in raising up innumerable dead. For moving a mountain and moving death from a body are not at all comparable. After them other saints, far inferior to the disciples, are said to have moved mountains when necessity demanded. It is clear that the disciples also would have done so had necessity demanded. But if there was never need at that time, do not find fault with them.

Source: THE GOSPEL OF MATTHEW, HOMILY 57.4

[AD 420] Jerome on Matthew 17:20

(Verse 20.) However, this kind does not go out, except by prayer and fasting. While he teaches how the most wicked demon can be expelled, he instructs everyone for life.

Source: Commentary on Matthew

[AD 220] Tertullian on Matthew 17:21

Thereafter He prescribed to fasts a law-that they are to be performed "without sadness: " for why should what is salutary be sad? He taught likewise that fasts are to be the weapons for battling with the more direful demons: for what wonder if the same operation is the instrument of the iniquitous spirit's egress as of the Holy Spirit's ingress? Finally, granting that upon the centurion Cornelius, even before baptism, the honourable gift of the Holy Spirit, together with the gift of prophecy besides, had hastened to descend, we see that his fasts had been heard, I think, moreover, that the apostle too, in the Second of Corinthians, among his labours, and perils, and hardships, after "hunger and thirst," enumerates "fasts" also "very many"

Source: On Fasting

[AD 420] Jerome on Matthew 17:21-23

(Ver. 21 seq.) While they were conversing in Galilee, Jesus said to them: The Son of Man is to be handed over to the hands of men, and they will kill him; and on the third day he will rise again. And they were greatly saddened. He always mixes sorrows with prosperity, so that when they come suddenly, they do not terrify the apostles; but they are carried by their prepared minds: For if they are saddened by his impending death, they should be joyful at the news of his resurrection on the third day. Furthermore, their grief and sorrow are not due to disbelief (otherwise they would have known that Peter was rebuked because he did not understand the things of God, but those of men), but rather because out of love for their master, they are willing to hear nothing negative or humiliating about him.

Source: Commentary on Matthew

[AD 500] Desert Fathers on Matthew 17:21

John the Short said, ‘If a king wants to take a city filled with his enemies, he first captures their food and water, and when they are starving he subdues them. So it is with gluttony. If a man is sincere about fasting and is hungry, the enemies that trouble his soul will grow weak.’

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 1107] Theophylact of Ohrid on Matthew 17:21

. The apostles were afraid that they had lost the grace against demons that had been given to them; this is why they asked Jesus in private and with great anxiety. But the Lord reproves them for being imperfect in faith, saying, "Because of your unbelief." For if you had fervent, ardent faith, you would accomplish great things even though they appeared to be small. The location of the mountains which the apostles moved is nowhere recorded, yet it is likely that they did move them, but the event was not written down; for not everything was written down. Or, by another interpretation, they did not move a mountain because the occasion did not present itself, but they did even greater things than that. Note how the Lord said, "Ye shall say unto this mountain, Remove hence," in other words, the mountain shall move when you say the word. But the apostles did not say the word as there was neither occasion nor necessity, and so they did not move mountains. But if indeed they had spoken, they would have moved. "This kind’’ of demon is cast out by prayer and fasting. For they themselves who are demonized must fast, as well as those who would heal them; then comes the prayer, preceded by fasting, not drunkenness. Understand, then, that even perfect faith is as the grain of mustard seed, considered worthless on account of the foolishness of the preaching. Yet if it should find good soil, it grows into a tree in which the winged creatures of heaven, that is, soaring thoughts, may alight. Whoever, then, has perfect faith can say to this mountain, that is, to the demon, ‘‘Remove hence." For Christ was also referring to the demon that had gone out.

[AD 253] Origen of Alexandria on Matthew 17:22-23

This seems to be so like a warning He had given above, that a man might easily say that the Lord now repeated what He had said before; yet is it not so; He had not before said that He must be betrayed, but we hear now not only that He must be betrayed, but that He must be betrayed into the hands of men. The Son of Man indeed was delivered up by God the Father according to the Apostle (Rom. 8:32.), but different powers gave him up into the hands of men.

By this announcement of the Lord the disciples were made very sorrowful, not attending to that He said, And shall rise again the third day, nor considering what He must be to whom the space of three days was enough to destroy death.

Source: Catena Aurea by Aquinas

[AD 253] Origen of Alexandria on Matthew 17:22-23

I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he “destroyed him who had the power of death.” For “through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage.”

Source: COMMENTARY ON MATTHEW 13.8

[AD 407] John Chrysostom on Matthew 17:22-23

For this is no long time that He speaks of continuing in death, when He says that He shall rise again on the third day.

Source: Catena Aurea by Aquinas

[AD 407] John Chrysostom on Matthew 17:22-23

In case they say “Why do we delay here so long?” again he tells them about his Passion. Hearing of it, they did not even want to see Jerusalem.… Peter had been rebuked, those around Moses and Elijah had spoken with him and had called the thing glory, and … the Father had spoken from above; after so many miracles had taken place and the resurrection was close by (for he said that he would not long remain in death but would rise on the third day)—not even thus could they endure it. But “they were distressed,” and not simply “distressed” but “greatly distressed.” This happened because they did not yet recognize the power of what he said. But Mark and Luke imply it; the former saying that “they did not understand the saying and they were afraid to ask”; the latter saying that “it was concealed from them that they should not perceive it, and they were afraid to ask him about this saying.” Yet if they did not know it, why were they distressed? Because they were not totally ignorant.They knew that he would die, having heard it continually. But as yet they did not know clearly what kind of death this was to be, or that there would be a speedy release from it, or that it would work innumerable blessings, or what this resurrection might be. They did not know it, and so they were distressed, for they greatly adored their Master.

Source: THE GOSPEL OF MATTHEW, HOMILY 58.1

[AD 407] John Chrysostom on Matthew 17:22

THAT is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.

[AD 420] Jerome on Matthew 17:22-23

Thus does He ever mix the joyful and the grievous; if it grieves them that He is to be put to death, they ought to be gladdened when they hear, And shall rise again the third day.

That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:22-23

Whenever the Lord speaks of future disaster, he always teaches its close relation with the happiness of redemption, so that when disasters suddenly come they do not terrify the apostles but may be borne by hearts that have premeditated them. If it saddens them because he is going to be killed, it ought to make them rejoice that it says, “On the third day he will arise again.” Further, their distress, in fact their great distress, does not come from lack of faith—elsewhere also they knew that Peter had been rebuked because he did not consider what belonged to God but what belonged to men—but because their love of their Master does not let them hear anything ominous or humiliating.

Source: COMMENTARY ON MATTHEW 3.17.23

[AD 444] Cyril of Alexandria on Matthew 17:22-23

Therefore he brought the disciples to the mountain and showed them the glory with which he will shine on the universe in the future. Then coming down from the mountain he freed a person from a rough and evil spirit. It was altogether necessary for him to undergo his saving Passion for us and to suffer the violence of the Jews. When this happened, it was quite likely that the disciples would be alarmed and would ponder it and say among themselves: “He has raised so many from the dead by divine power, he commands the seas and winds, he overwhelms Satan with his words—how has he now been taken and fallen to the noose of his murderers? Then maybe we were deceived when we thought that he was God?” So that they should know the future fully and completely, therefore, he foretells to them the mystery of the Passion.

Source: FRAGMENT 209

[AD 533] Remigius of Rheims on Matthew 17:22-23

Or, fasting is here understood generally as abstinence not from food only, but from all carnal allurements, and sinful passions. In like manner prayer is to be understood in general as consisting in pious and good acts, concerning which the Apostle speaks, Pray without ceasing. (1 Thess. 5:17.)

The Lord often foretold to His disciples the mysteries of His passion, in order that when they come to pass, they might be the lighter to them from having been known beforehand.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:22

He continually foretells the Passion, so that no one would think that He suffered unwillingly, and also, to train them not to be shaken by the unexpected when it occurred. To the sorrow He weds the joy that He will rise.

[AD 407] John Chrysostom on Matthew 17:23

Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:"the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."

And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.

[AD 1107] Theophylact of Ohrid on Matthew 17:23

He continually foretells the Passion, so that no one would think that He suffered unwillingly, and also, to train them so that they would not be shaken by the unexpected when it occurred. To the sorrow He weds the joy, that He will rise.

[AD 253] Origen of Alexandria on Matthew 17:24-27

This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin; but the sons of the kings of the earth are not free; for whoso doth sin, he is the servant of sin. (John 8:34.)

We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man's sake, gave custom and tribute.

Mystically; In the field of comfort, (for so is Capernaum expounded,) He comforts each one of His disciples, and pronounces him to be a son and free, and gives him the power of taking the first fish, that after His ascension Peter may have comfort over that which he has caught.

And when you see any miser rebuked by some Peter who takes the speech of his money out of his mouth, you may say that he is risen out of the sea of covetousness to the hook of reason, and is caught and saved by some Peter, who has taught him the truth, that he should change his stater for the image of God, that is for the oracles of God.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:24

The Lord is asked to pay a half-shekel. For this was the amount that the law had established for those serving in the temple for the redemption of soul and body. But the law, as we know, is the foreshadowing of the future (for it was not the value of the coin that God desired so that with such a small expense redemption of soul and body might be granted for sins). Therefore the offering of this half-shekel was established so that we might offer ourselves certified and professed and enrolled in the name of Christ, in Christ who is the true temple of God, and it was established as testimony of the Son of God.

Source: Commentary on Matthew 17.10

[AD 367] Hilary of Poitiers on Matthew 17:24-27

The Lord is called upon to pay the didrachma, (that is, two denarii,) for this the Law had enjoined upon all Israel for the redemption of their body and soul, and the use of those that served in the temple.

When Peter is instructed to take the first fish, it is shown therein that he shall catch more than one. The blessed first martyr Stephen was the first that came up, having in his mouth a stater, which contained the didrachma of the new preaching, divided as two denarii, for he preached as he beheld in his passion the glory of God, and Christ the Lord.

Source: Catena Aurea by Aquinas

[AD 382] Apollinaris of Laodicea on Matthew 17:24

This tax of the half-shekel was the law, defined by Moses, who said, “Each will give as redemption of his soul to the Lord, a half shekel.” The Jews collected this from everyone, and the half-shekel was paid as redemption for two souls according to the law. The rich man was not demanded more, nor the poor man less. The half-shekel is sacred, intimating nothing else than the true divine-human Mediator, since everything foreshadowed this. The true redemption was the Lord who had the Father in himself, since his nature is divine. The giving of the half-shekel is a symbol of his self-giving, and the shekel is for the redeemed soul. No one is allowed to pay more than the half, not even if he is rich. Thus it is said, “For in him all the fullness of God was pleased to dwell,” that is, all the fullness of divinity, which is offered in his mediatorial work on the cross, abides in his dual nature as God-man. The richness of his divinity and the poverty of his humanity are fully integrated in one person. The half-shekel is interpreted here as his divinity, under question by the tax collectors.

Source: FRAGMENT 87

[AD 407] John Chrysostom on Matthew 17:24

And what is this "didrachma(temple tax)?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commandeda shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.

Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.

And Him indeed they dared not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Does not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.

[AD 407] John Chrysostom on Matthew 17:24-27

For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. (Numb. 3:44.) But because the numbers of this tribe were less than the number of firstborn among the Jews, it was ordained that redemption money should be paid for the number that came short; and thence sprang the custom of paying this tax. Because then Christ was a firstborn son, and Peter seemed to be the first among the disciples, they came to him. And as it seems to me this was not demanded in every district, they come to Christ in Capernaum, because that was considered His native place.

And him they address not with boldness, but courteously; for they do not arraign, but ask a question, Doth not your Master pay the didrachma?

What then does Peter say? He saith, Yea. To these then he said that He did pay, but to Christ he said not so, blushing perhaps to speak of such matters.

But this instance were brought to no purpose if He were not a son. But some one may say, He is son indeed, but not an own son. But then He were a stranger; and so this instance would not apply; for He speaks only of own sons, distinct from whom He calls them strangers who are actually born of parents. Mark how here also Christ certifies that relationship which was revealed to Peter from God, Thou art Christ, the Son of the living God.

Or He does not direct it to be paid out of that they had at hand, that He might show that He was Lord also of the sea and the fish.

Observe also the wisdom of Christ; He neither refuses the tribute, nor merely commands that it be paid, but first proves that He is of right exempt, and then bids to give the money; the money was paid to avoid offence to the collectors; the vindication of His exemption was to avoid the offence to the disciples. Indeed in another place He disregards the offence of the Pharisees, in disputing of meats; teaching us herein to know the seasons in which we must attend to, and those in which we must slight the thoughts of, those who are like to be scandalized.

As you wonder at Christ's power, so admire Peter's faith, who was obedient in no easy matter. In reward of his faith he was joined with his Lord in the payment. An abundant honour! Thou shall find a stater, that take and give unto them for thee and for me.

Source: Catena Aurea by Aquinas

[AD 420] Jerome on Matthew 17:24

After Caesar Augustus, Judea was made a tributary state and all the people were registered in the census. So Joseph and his kinswoman Mary had set off for Bethlehem. Once again, since Jesus had been brought up in Nazareth, which is a town of Galilee lying close to Capernaum, he is asked to pay taxes. Because of the magnitude of the miracles he had done, those who demanded this tax do not dare to ask him. Instead, they meet a disciple and maliciously ask whether he should pay taxes or defy Caesar’s will. .

[AD 420] Jerome on Matthew 17:24

(Verse 24) And when they came to Capernaum, those who received the didrachma came to Peter and said, 'Does your teacher not pay the didrachma?' He said, 'Yes.' After Augustus Caesar, Judea became subject to taxes, and all were registered. Hence, Joseph with Mary, his betrothed, went to Bethlehem to be registered. Again, since he was brought up in Nazareth (which is a town in Galilee, adjacent to the city of Capernaum), they demand taxes as custom dictates. Because of the magnitude of the signs, those demanding taxes do not dare ask for it directly from Jesus, but approach his disciple and ask maliciously whether he pays taxes or opposes Caesar's will; as we read in another place: 'Is it lawful to pay tribute to Caesar or not?' (Mark 12:14)

And when he entered the house, Jesus anticipated him, saying: “What do you think, Simon? From whom do the kings of the earth take toll or tribute? From their sons or from others?” And when he entered the house, before Peter could speak, the Lord asks, so that the disciples would not be scandalized by the demand for tribute; since they see him knowing what happened in his absence.

Source: Commentary on Matthew

[AD 420] Jerome on Matthew 17:24-27

That they were thus made exceeding sorrowful, came not of their lack of faith; but out of their love of their Master they could not endure to hear of any hurt or indignity for Him.

Or otherwise; From the time of Augustus Cæsar Judæa was made tributary, and all the inhabitants were registered, as Joseph with Mary his kinswoman gave in His name at Bethlehem. Again, because the Lord was brought up at Nazareth, which is a town of Galilee subject to Capernaum, it is there that the tribute is asked of Him; but for that His miracles were so great, those who collected it did not dare to ask Himself, but make up to the disciple.

Or, They enquire with malicious purpose whether He pays tribute, or resists Caesar's will.

Before any hint from Peter, the Lord puts the question to him, that His disciples might not be offended at the demand of tribute, when they, see that He knows even those things that are done in His absence. It follows, But he said, From strangers; Jesus said unto him, Then are the children free.

But our Lord was the son of the king, both according to the flesh, and according to the Spirit; whether as sprung of the seed of David, or as the Word of the Almighty Father; therefore as the king's son He owed no tribute.

Howsoever free then He was, yet seeing He had taken to Him lowliness of the flesh, He ought to fulfil all righteousness; whence it follows, But that they should not be offended, go to the sea.

I am at a loss what first to admire in this passage; whether the foreknowledge, or the mighty power of the Saviour. His foreknowledge, in that He knew that a fish had a stater in its mouth, and that that fish should be the first taken; His mighty power, if the stater were created in the fish's mouth at His word, and if by His command that which was to happen was ordered. Christ then, for His eminent love, endured the cross, and paid tribute; how wretched we who are called by the name of Christ, though we do nothing worthy of so great dignity, yet in respect of His majesty, pay no tribute, but are exempt from tax as the King's sons. But even in its literal import it edifies the hearer to learn, that so great was the Lord's poverty, that He had not whence to pay the tribute for Himself and His Apostle. Should any object that Judas bore money in a bag, we shall answer, Jesus held it a fraud to divert that which was the poor's to His own use, and left us an example therein.

Or; That fish which was first taken is the first Adam, who is set free by the second Adam; and that which is found in his mouth, that is, in his confession, is given for Peter and for the Lord.

And beautifully is this very stater given for the tribute; but it is divided; for Peter as for a sinner a ransom is to be paid, but the Lord had not sin. Yet herein is shown the likeness of their flesh, when the Lord and His servants are redeemed with the same price.

Source: Catena Aurea by Aquinas

[AD 430] Augustine of Hippo on Matthew 17:24-27

(Quæst. Ev. i. 23.) For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth.

Source: Catena Aurea by Aquinas

[AD 604] Gregory the Dialogist on Matthew 17:24-27

(in Ezech. 7. 4.) For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, it is better that offence should come, though truth be forsaken.

Source: Catena Aurea by Aquinas

[AD 1107] Theophylact of Ohrid on Matthew 17:24

God wished to consecrate to Himself the tribe of Levi in the place of the first-born sons of the Hebrews. The tribe of Levi was found to number only 22,000; yet the first-born sons of all twelve tribes numbered 22,273. (Num. 3:43-50) In place of those first-born sons that exceeded the number of the tribe of Levi, God decreed that for each such first-born son two drachmas be given to the priests. From then on it became the custom simply for every first-born son to pay the two-drachma tax, which is the equivalent of five shekels, or two hundred obols. As the Lord, too, was a first-born son, He also paid the tax. Perhaps in awe of Christ because of His wonderworking, they did not ask Christ, but Peter; but, more likely, they asked craftily, as if they were saying, "Surely your teacher, who is opposed to the law, has not agreed to pay the two-drachma tax?"

[AD 1274] Glossa Ordinaria on Matthew 17:24-27

(non occ.) The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary Submission, he adds an incident which instances Christ's power, and is submission; And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma?

(ap. Anselm.) Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute, (i. e. head-money,) of their children, or of strangers?

(non occ.) Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Cæsar upon the Image of the invisible God.

(ap. Anselm.) For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas.

Source: Catena Aurea by Aquinas

[AD 367] Hilary of Poitiers on Matthew 17:25

Is it not clear that the sons of kings are not subject to tax and those who are the heirs of a kingdom are free from service? But his words have inner meaning. A drachma was demanded of the people. Now the law moves toward that faith which was to be revealed through Christ. Therefore by the custom of the law this same drachma was demanded from Christ as though from an ordinary citizen. But to show that he was not subject to the law and to demonstrate the glory of his Father’s dignity in himself, he offered as an example of earthly privilege the fact that kings’ sons are not subject to census and tax. He is the Redeemer of our soul and body. Nothing should be demanded of him for his redemption, because it was necessary that a king’s son be distinguished from the common lot. Therefore the king’s son offers a stumbling block to the tax law in order to do away with it, he being free from the duty of the law.

[AD 407] John Chrysostom on Matthew 17:25-26

So that Peter should not think that he said it after hearing it from others, he forestalls him by showing this very thing and giving Peter, a man who up to now shrank from speaking about these things, freedom to speak about it. What he says is something like this: “I am free from paying tribute. For if the kings of the earth do not take it from their sons but from their subjects, much more ought I to be free of this demand, being the Son not of an earthly king but of the king of heaven and myself a king as well.” Do you see how he has distinguished the sons from them that are not sons? And if he were not a son, he brought in the example of the kings without purpose. Someone may say, “Yes, he is a son but not trueborn.” Then he is not a son, and if he is not a son or trueborn he does not belong to God but to someone else. But if he belongs to someone else, then the comparison does not have its proper strength. For he is speaking not of sons generally but of truly begotten sons, their very own sons, of sons who share the kingdom with their parents. And so by way of contrast he mentioned “the sons of others,” calling those that are born of themselves “their own” and those not born of themselves “of others.”

Source: THE GOSPEL OF MATTHEW, HOMILY 58.2

[AD 407] John Chrysostom on Matthew 17:25

What then says Peter? "He says, Yea:" and to these indeed he said, that He pays, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him,"saying, What do you think, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."

For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what has been said, partly giving him leave to speak freely, backward as he was to speak first of these things.

And what He says is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Do you see how He has distinguished the sons from them that are not sons? And if He were not a Son, to no purpose has He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither does He belong to God, but to some other. But if He belong to another, then neither has the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.

Wherefore also in contradistinction He has mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.

[AD 420] Jerome on Matthew 17:25-26

Our Lord was the son of a king both according to the flesh and according to the spirit, begotten either from the stock of David or from the Word of the almighty Father. Therefore as the son of a king he did not owe tax, but as one who had assumed the humility of the flesh he has to fulfill all justice. We unfortunates, who are enrolled under Christ’s name and do nothing worthy of such great majesty, for us he both underwent the cross and paid our tax. But we do not pay him tribute in return for his honor and like the sons of a king we are immune from taxes.

Source: COMMENTARY ON MATTHEW 3.17.26

[AD 420] Jerome on Matthew 17:25

(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.

Source: Commentary on Matthew

[AD 407] John Chrysostom on Matthew 17:26

And I would have you mark this also; how the high doctrine, revealed to Peter, He does hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.

[AD 420] Jerome on Matthew 17:26

(Verse 26) But that we may not offend them: go to the sea, and cast in a hook, and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee. What I should first admire in this place, I know not, whether the foreknowledge, or the greatness of the Saviour. The foreknowledge that he knew the fish would have a stater in its mouth, and that he himself would be the first to be caught. The greatness and power, if at his word a stater was immediately created in the mouth of the fish, and that which was to come to pass he effected by his speaking. But it seems to me, according to a mystical understanding, that this is the fish that was first caught, which was in the depths of the sea and dwelled in salty and bitter waters, so that through the second Adam the first Adam might be freed; and that which was found in its mouth, that is, in its confession, would be given back to Peter and the Lord. And indeed, the same thing is given a beautiful price, but it is divided, because it was given as a price for Peter, as if for a sinner; but our Lord had not committed any sin, nor was deceit found in His mouth (Isaiah 53). The stater is called so because it has two didrachms, to show the likeness of the flesh, while both the slave and the Lord are redeemed at the same price. But it also builds up the understanding of the listener: that the Lord was of such great poverty that he had no means to pay taxes for himself and his apostle. If someone wants to object: how did Judas carry money in the purse? We will answer that he thought it would be wrong to convert the resources of the poor for his own use, and he gave us the same example.

Source: Commentary on Matthew

[AD 1107] Theophylact of Ohrid on Matthew 17:26

. Being God, Christ knew what they had said to Peter although He had not heard the question. So He spoke first to Peter and said, "If earthly kings do not collect tax from their own sons, but from strangers, how would the heavenly King collect the two-drachma tax from Me, His own Son?" For this was paid, as I said above, to the priests and to the temple. "If earthly sons are free," that is, they pay nothing, "how much more so am I?"

[AD 253] Origen of Alexandria on Matthew 17:27

This coin was not in Jesus’ house but happened to be in the mouth of a fish in the sea. This too, I think, was a result of God’s kindness. It was caught and came up on the hook belonging to Peter, who was the fisher of men. That which is figuratively called a fish was caught in order that the coin with the image of Caesar might be taken from it, that it might take its place among those which were caught by them who have learned to become fishers of men. Let him, then, who has the things of Caesar render them to Caesar, that afterwards he may be able to render to God the things of God. But since Jesus is the image of God the unseen and did not have the image of Caesar (for there was nothing in him that had anything to do with the prince of this world), he therefore took the image of Caesar from a suitable place in the sea, so as to pay it to the kings of the earth as the contribution of himself and his disciple. Jesus did this so that those taking the half-shekel might not suppose Jesus to be in debt either to them or to the kings of the earth. For he paid the debt, one he had never taken on or possessed or used to buy anything or made his personal possession, to prevent the image of Caesar ever being alongside the image of the invisible God.

Source: COMMENTARY ON MATTHEW 13.10

[AD 382] Apollinaris of Laodicea on Matthew 17:27

He establishes himself as lord and master of the sea, of the things in it and of all the elements, as the true Son of God the Father. For this fish provides a type of the church: once [it was] held by the brine of faithlessness and superstition, submerged in the depths of the sea and swamped by the storms and distress of worldly pleasures. But now [it is] raised up by the apostles’ hook of teaching and the fishing nets of the Word to the knowledge of God, of him “who calls us from darkness to his amazing light.”

Source: FRAGMENT 88

[AD 407] John Chrysostom on Matthew 17:27

See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, Matthew 15:11 teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.

And indeed by the very mode of giving He discloses Himself again. For wherefore does He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, Matthew 8:26 and when, though fierce, it received its fellow servant; Matthew 14:29 as now again, when it makes payment in His behalf to them that are demanding it.

And give unto them, He says, for me and you. Do you see the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, does not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he has passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, for me and you, because Peter too was a firstborn child.

Now as you are amazed at Christ's power, so I bid you admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.

[AD 407] John Chrysostom on Matthew 17:27

Elsewhere, however, he despises the offense, when he was talking about foods, teaching us to know the times when we must take account of those being offended and when to disregard them. And in the manner of giving or paying the tax, he discloses himself again. Why does he not tell Peter to give of what they have laid up? So that, as I said, in this too he might show that he is God of all and that he rules even the sea. He had already demonstrated this when he rebuked it and by his commanding Peter to walk on the waves. Now again he signifies the same thing, though in another way, yet so as to cause great amazement. For it was not a small thing to predict that the fish carrying the tribute would be the first one caught in those depths or that the net thrown into the deep would obey his command and would bring in the fish carrying the coin. Thus it is an act of divine and unutterable power.

Source: THE GOSPEL OF MATTHEW, HOMILY 58.2

[AD 444] Cyril of Alexandria on Matthew 17:27

He was also able to take the coin out of the earth, but he did not do so. [Instead he] made the miracle out of the sea, so that he might teach us the mystery rich in contemplation. For we are the fish snatched from the bitter disturbances of life. It is just as if we have been caught out of the sea on the apostles’ hooks. In their mouths the fish have Christ the royal coin, which was rendered in payment of debt for two things, for our soul and for our body. Also for two peoples, the Jews and the Gentiles. Also in the same way for the poor and the wealthy, since the old law clearly demanded the payment of the half-shekel from both rich and poor alike.

Source: FRAGMENT 212

[AD 604] Gregory the Dialogist on Matthew 17:27

In Ezech. 7. 4: For we must cast about how, as far as we may without sin, to avoid giving scandal to our neighbours. But if offence is taken from truth, itis better that offence should come, though truth be forsaken.

[AD 1107] Theophylact of Ohrid on Matthew 17:27

. Pay the tax, Christ says, lest they think that we despise and disdain the law, and we give offence. I am not paying because I owe the tax, but I make allowance for their weakness. We learn from this that we should not cause offense to anyone over things that do not harm us, but when we would be harmed by some action, then neither should we concerned about those who unreasonably take offense. To show, therefore, that He is God and Ruler of the sea, He sent Peter to take the coin from the fish. At the same time we learn a mystery: the fish is our nature immersed in the depths of unbelief, but the apostolic word drew us up and found in our mouth the coin, the words of the Lord and the confession of Christ. For he who confesses Christ has in his mouth the coin which equals two of the two-drachma pieces. For Christ also has two natures, being both God and man. Thus the coin is Christ, which was given for two, the Jews and the Gentiles, the righteous and the sinners. And if you should see a miser who has nothing in his mouth except gold and silver, know that this man is like a fish swimming in the sea of life, and if a teacher like Peter can be found, he will hook this fish and extract from his mouth the gold and silver.