Chapter 9

Chapter 9. — On the Transfiguration of Jesus. On the Lunatic. On Those Disputing Who is Greatest. On Removing the Cause of Stumbling

¹ And after six days Jesus takes Peter and James and John, and brings them up into a high mountain apart by themselves, and was transfigured before them; and his garments became shining, exceeding white as snow, such as no fuller on earth can whiten them. Luke indeed says, after eight days, not as contradicting this, but rather as fully agreeing. For the one reckoned in both the very day on which he spoke and that on which he led them up; but Mark only the days between these. Taking, then, the chief ones, he brings them up into a high mountain: Peter, as having confessed and as loving; John, as being loved; and James, as being himself also most loud-voiced and most theological. For he was so grievous to the Jews, that Herod also, wishing to please the Jews, killed him. And he brings them up into a high mountain, that the wonder might be the more glorious. And apart; for he was about to show a mystery. And understand the transfiguration, not as a change of his form, but that, the form remaining such as it was before, there came upon it an addition of unspeakable splendor.

² And there appeared unto them Elijah with Moses; and they were talking with Jesus. And Peter answering says to Jesus: Rabbi, it is good for us to be here; and let us make three tabernacles, one for you, and one for Moses, and one for Elijah. For he knew not what to say; for they were sore afraid. And there came a cloud overshadowing them; and a voice came out of the cloud: This is my beloved Son; hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. Elijah and Moses appear talking with him, for many reasons; but two suffice. Since the disciples had said that the multitudes call him, some Elijah, and others one of the prophets, he shows them the chief ones of the prophets, that from this also they might learn the difference between the servants and the Master: this is one reason. And the other, since the many thought him opposed to God, as loosing the Sabbath and transgressing the law, he shows on the mountain the prophets — of whom the one was a lawgiver, and the other a zealot. For such prophets would not have conversed with one who seemed to loose the law, unless what he said pleased them. But Peter, fearing to go down from the mountain (for he dreaded the crucifying of the Lord), says: It is good for us to be here, and not to go down there into the midst of the Jews. For even if those who rage against you should come here, we have Moses, who drowned the Egyptians; we have Elijah, who brought down fire from heaven, and destroyed the captains of fifty. And what were the prophets talking with him? The things concerning his cross and his death. And Peter said what he said, not knowing what he was saying; for they had become sore afraid at the unspeakable light and glory. For he was not truly in his own mind, not wishing Jesus to go down to be crucified for our salvation, but rather to remain always on the mountain. And the saying is to be carried up also to contemplation. After the consummation of this world, which was fashioned in six days, Jesus will bring us up also, if indeed we are his disciples, into the high mountain — I mean heaven — and will manifest himself to us more resplendent. For now he appeared in dishonor, as crucified and the son of a carpenter; but then we shall see his glory as of the Only-begotten. And we shall see also the law and the prophets talking with him — that is, the things spoken concerning him by Moses and the prophets; then we shall understand and find them in concord with the facts, and then we shall truly hear the Father’s voice, the Father revealing to us the Son, and teaching that This is my Son. And how will he teach us? When the cloud overshadows us — that is, the Holy Spirit; for that is the fountain of wisdom.

³ And as they came down from the mountain, he charged them that they should tell no man what things they had seen, save when the Son of man were risen from the dead. And they kept that saying with themselves, questioning what the rising from the dead should mean. For what cause does the Lord charge the disciples to tell no man concerning the transfiguration? That men might not be offended, hearing such glorious things concerning Christ, and then afterward seeing him crucified. But after he had risen from the dead, it was seasonable to tell such glorious things concerning Christ as had come to pass before the cross. The apostles, then, kept the saying with themselves, questioning what the rising from the dead should be. For they did not yet know, he says, that he must rise from the dead.

⁴ And they asked him, saying, that, The scribes say that Elijah must first come? The apostles, then, kept the saying with themselves — the saying about his rising from the dead — telling it to no other; or else the saying about the transfiguration, questioning what the rising from the dead might be. For they did not yet know that he must rise from the dead; for, having seen one raise himself from the dead, yet not having heard it [explained], they supposed that this also was a parable, and inquired together what it signified, and asked him, saying, and so forth.

⁵ And he answering said unto them: Elijah indeed coming first restores all things; and how is it written of the Son of man, that he must suffer many things and be set at naught? But I say unto you, that Elijah is indeed come, and they have done unto him whatsoever they would, as it is written of him. Concerning Elijah a certain report prevailed among the Jews, that Elijah would come before the Christ. But the Pharisees, not interpreting as they ought the things concerning Elijah, but of evil will hid the truth. For there are two comings of Christ: this one which has taken place, and the one to come. Of the former, then, John became the forerunner; of the second, Elijah is about to become so. Elijah, then, Christ calls John, as being reproving and a zealot and a dweller in the wilderness. The Lord, then, withstands the opinion of the Pharisees, who supposed that Elijah is the forerunner of the former coming of Christ. And how does he withstand it? Elijah indeed coming restores all things; and how is it written of the Son of man, that he must suffer many things? And what he says is this: The Tishbite Elijah, when he is about to come, will make peace with the disobedient Jews, and will bring them to faith; so that he will be the forerunner of the second coming. For if the Tishbite, being the forerunner of the first coming, were the one about to restore all things, how then is it written that the Son of man must suffer thus and thus? Of the two, then, the one remains: either that Elijah is not the forerunner of the first coming, if indeed the Scriptures speak truly that the Christ must suffer; or that the Scriptures do not speak truly which say that the Christ shall suffer, if indeed we should believe, according to the word of the Pharisees, that the Tishbite shall be the forerunner of the former coming. For Elijah is about to restore all things, and there shall not be then any disobedient Hebrew, but all shall believe the preaching, as many as shall hear Elijah. Overthrowing, then, the supposition of the Pharisees, the Lord says that Elijah is already come — that is, John — and they did unto him whatsoever they would. For they disobeyed him, and at last he was beheaded, becoming the prize of a dance.

⁶ And coming to the disciples, he saw a great multitude about them, and scribes questioning with them. And straightway all the multitude, seeing him, were greatly amazed, and running to him saluted him. And he asked the scribes: What do you question with them? And one of the multitude answered and said: Teacher, I brought my son unto you, who has a dumb spirit; and wheresoever it takes him, it tears him, and he foams, and gnashes with his teeth, and pines away. And I spoke to your disciples that they should cast it out, and they could not. Coming to the disciples — namely, the nine who had not gone up with him — he saw them being questioned by the Pharisees. For the Pharisees, seizing upon the absence of Jesus, were attempting to overturn the disciples. But the multitude, suddenly seeing him, saluted him; for they longed to see him, and, as having seen him after a long absence, they saluted him. And some say that his very countenance, of itself, the transfiguration being yet upon it intensely, drew the multitudes to salute him. And one of the multitude answering said: This man was weak in respect of faith, even as the Lord also testifies, saying, O faithless generation, and again, To him that believes all things are possible; and as the man himself says, Help my unbelief. And he accuses the disciples, being himself altogether without faith. For he ought not to have come and accused them before all, but privately.

⁷ And he answering him says: O faithless generation, how long shall I be with you? how long shall I bear with you? Bring him unto me. And they brought him unto him; and seeing him, straightway the spirit tore him; and falling on the ground, he wallowed foaming. And he asked his father: How long a time is it since this has come unto him? And he said: From childhood; and ofttimes it has cast him both into the fire and into the waters, to destroy him. But if you can do anything, help us, having compassion on us. And Jesus said unto him: If you can believe, all things are possible to him that believes. And straightway the father of the child cried out with tears, and said: I believe, Lord; help my unbelief. And Jesus, seeing that the multitude came running together, rebuked the unclean spirit, saying unto it: You dumb and deaf spirit, I command you, come out of him, and enter no more into him. And the spirit cried, and tore him sore, and came out; and he was as one dead, so that many said, He is dead. But Jesus, taking him by the hand, lifted him up; and he arose. The man who came forward charged the disciples as not having had strength to heal. But Christ turns the charge back upon him, all but saying this: Being yourself without faith, you became the cause that your son was not healed. And he says this not to him alone, but makes the word common, as reproaching all the Jews in common for unbelief. For it was likely that many of those standing by were offended. And he shows death to be a thing desired by him, in saying, How long shall I be with you? — that is, I have been worn out among you who are without faith. But he also applies the healing, not undertaking to heal the child for display, but rather with much modesty. For mark how he ascribes the healing not to his own power, but to the man’s faith, saying, All things are possible to him that believes. And yet another thing: for seeing the multitude gathering together, he rebuked the spirit; for he did not wish to heal before a multitude, as one courting notice and given to display. And in rebuking it and saying, Come out, and enter no more, he hints at this, that on account of the man’s unbelief the demon would have entered again, had it not been hindered by his command. And he permits it to tear the child, that all might know the malignity of the demon, and that it would have slain the man, had it not been held back by the divine hand. And one is cast by a demon into the fire of wrath and of desire, and into the water, the surge of the affairs of life. And this demon is dumb and deaf: deaf, as not willing to hear the words of God; dumb, as not even able to teach others their duty; but if Jesus — that is, the Gospel word — takes hold of the hand, I mean the practical power, then we shall be set free from the demon. And mark that God indeed helps us, and then we ourselves are required to render the good; the help is of God, and that he arose, this is of the man. This man was weak in respect of faith, as is plain from many things: from Christ’s saying, O faithless generation, and from his saying, If you can believe, all things are possible to him that believes; and from the man’s saying, Help my unbelief; and from his commanding the demon to enter no more into him. And if his unbelief was the cause that the demon was not cast out, why does he charge the disciples? Showing that even apart from the faith [of the sufferer] it is possible in many cases to heal.

⁸ And when he was come into a house, his disciples asked him privately: Why could we not cast it out? And he said unto them: This kind can come forth by nothing, save by prayer and fasting. The disciples feared lest they had lost the grace which the Lord had given them, and on this account could not cast out the demon. And mark also their reverence, how they come to him privately. But this kind — what kind? Either that of the lunatics, or simply every kind of the demons comes not forth in any other way, save by prayer and fasting; for both the sufferer must fast, and he who is about to heal. For there is need of both; but especially the word requires the fasting of the sufferer. One must not only fast, but also pray; nor only pray, but also fast. For thus is true prayer accomplished, if it have fasting joined with it. For then he who prays is not weighed down by the vapors that come from foods, but is light and aery.

⁹ And going forth from there, they passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, that, The Son of man is delivered into the hands of men, and they shall kill him; and being killed, on the third day he shall rise again. But they understood not that saying, and were afraid to ask him. Always he intersperses the word concerning the passion among the wonder-workings, that it might not be thought that he suffered through want of power. Having said, then, the sorrowful thing, that they shall kill him, he adds also the joyful, that on the third day he shall rise again, that we may learn that joyful things ever follow the sorrowful, and that we should not be vainly grieved at things painful, but should hope also for the better things.

¹⁰ And he came to Capernaum; and being in the house he asked them: What was it that you disputed among yourselves by the way? But they held their peace; for by the way they had disputed among themselves, who should be greatest. And he sat down and called the twelve, and says unto them: If any man desire to be first, he shall be last of all, and servant of all. And he took a child, and set it in the midst of them; and taking it in his arms, he said unto them: Whosoever shall receive one of such children in my name, receives me; and whosoever shall receive me, receives not me, but him that sent me. The disciples, minding things still too human, contended with one another which of them was greater and more honored with Christ. But the Lord does not forbid the desire of preferment. For he wishes us to desire the higher degree. He does not, however, wish us to snatch at the first places, but rather through humility to gain the height. For he set a child in the midst, and he wishes us also to become that. For the child neither covets glory, nor envies, nor bears a grudge. And not only, he says, if you yourselves become such, shall you receive a great reward, but even if you honor others who are such for my sake, you shall receive the kingdom of heaven in return. For you receive me; and receiving me, you receive him that sent me. You see, then, how much humility can do, and the artlessness and guilelessness of its manner. For it makes both the Son and the Father to dwell in us. And it is plain that the Holy Spirit also [dwells in us].

¹¹ And John answered him, saying: Teacher, we saw one casting out demons in your name, who follows not us; and we forbade him, because he follows not us. But Jesus said: Forbid him not. For there is no man who shall do a mighty work in my name, that can lightly speak evil of me. For he that is not against us is for us. Not led by any jealousy or envy does the son of thunder forbid that man who was casting out the demons, but wishing that all who call upon the name of Christ should also follow him, and that all the disciples should be one body. For in the beginning of the preaching, certain men, mastered by a love of vainglory, wished themselves also to work signs. And seeing the name of Jesus to have great power, they would pronounce it, and indeed wrought signs, being otherwise unworthy of the divine grace. For the Lord willed that the preaching should be spread abroad, even through the unworthy. What, then, does the Savior? He does not allow John to forbid him who works the signs, but, Let him alone, he says; for no man who shall do a mighty work in my name can lightly speak evil of me. For how should he speak evil of me, who makes my name an occasion of glory, and by calling upon it works wonders? But the Lord seems to say things contrary to himself. For elsewhere, having said, He that is not with me is against me, now he says, He that is not against us is for us. These, then, seem contrary; but they are not. For the saying, He that is not with me is against me, was spoken concerning the demons, who strive to draw men away from God and to scatter the things of God. But the present saying is concerning men who rather bring some to God by working wonders.

¹² For whosoever shall give you a cup of water to drink in my name, because you belong to Christ, amen I say unto you, he shall not lose his reward. And whosoever shall cause one of the little ones that believe in me to stumble, it is better for him that a millstone were hanged about his neck, and he were cast into the sea. Not only, he says, do I not forbid him who works mighty deeds in my name, but even if anyone give you some very small thing for my name’s sake, and receive you for my sake — not for any human or worldly favor — he shall not lose his reward. And he said the cup of water, on account of those who plead poverty. For even if, he says, you give a cup of water, the meanest thing, not even this shall he lose. And as, if you honor one of the little ones, you please God, so, if you cause one of the little ones to stumble — that is, dishonor, supplant him — it is profitable for you that a millstone of an ass were hung about your neck; for we shall undergo, as it seems, a worse punishment. And he spoke of a sensible punishment, frightening us through this sensible example.

¹³ And if your hand cause you to stumble, cut it off; it is good for you to enter into life maimed, than having the two hands to go into hell, into the fire that never shall be quenched, where their worm dies not, and the fire is not quenched. And if your foot cause you to stumble, cut it off; it is good for you to enter into life lame, than having the two feet to be cast into hell, into the fire that never shall be quenched, where their worm dies not, and the fire is not quenched. And if your eye cause you to stumble, pluck it out; it is good for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the hell of fire, where their worm dies not, and the fire is not quenched. For every one shall be salted with fire, and every sacrifice shall be salted with salt. Salt is good; but if the salt have lost its saltness, with what will you season it? Have salt in yourselves, and have peace one with another. Having denounced those who cause to stumble, that it were profitable for them to be cast into the sea, now he exhorts those who are caused to stumble to guard themselves against those who are ready to cause stumbling and to supplant them. For whether it be foot, or hand, or eye, that causes you to stumble — that is, even if it be one of your nearest, even one of those close to you by blood and serviceable — cut him off; that is, renounce your friendship and intimacy with him. And the worm and the fire that punish sinners are the conscience of each, and the memory of the shameful things done in this life; which, like a worm, devours, and, like a fire, burns. For everyone, he says, shall be salted with fire — that is, shall be tried. Which Paul also says, that all things shall be tried by fire. And every sacrifice, he says, shall be salted with salt. And this he said from Leviticus. For there God says, Every gift of your sacrifice shall be salted with salt. It is good, then, for us to salt our sacrifices with the salt of God — that is, not to offer dissolute sacrifices, or even slothful ones, but pungent and savory. And by salt the Lord means also the apostles, and simply all who have the power that holds together and binds. For as salt holds together the flesh, and does not let it breed worms, so also the word of teaching, if it be pungent, binding together the carnal men, does not let the sleepless worm be bred in them. But if the teacher be saltless, and have not the pungent and binding quality, with what shall he be salted — that is, seasoned? Have, then, in yourselves salt — namely, the savory and cohesive grace of the Spirit — that you may be at peace with one another. For he who is bound fast to his neighbor by the bond of love, this man has salt, and so is at peace with his brother.