Bede

And having called the crowd with his disciples, he said to them, "If anyone wishes to follow me, let him deny himself, etc." After showing his disciples the mystery of his passion and resurrection, he urges them together with the crowd to follow the example of his passion. And to all who suffer tribulation for his sake, he promises future salvation of their souls, but not to all, rather to the more perfect: how much he was to suffer, and that he would rise from the dead, he revealed. Here he established the form of teaching for the ministers of the word, so that, considering the capacity of their listeners, they might remember to instruct each one according to their ability, and not entrust deeper mysteries than they can comprehend to weak listeners. "If anyone wishes" (he says) "to follow me, let him deny himself." Now we deny ourselves when we avoid what we were through our former way of life and strive for that to which we are called through renewal. Let us consider how Paul had denied himself, who said, "And the life I now live, I live not by my own power” (Galatians 2). For that fierce persecutor had died and the pious preacher had begun to live. For if it were he, he would certainly not be pious. But let him who denies living by his own power, say whence it comes that he proclaims sacred words through the teaching of truth. Immediately he adds, "But Christ lives in me" (Ibid.). As if to say openly: Indeed, I am dead to myself, for I do not live carnally; yet I am not essentially dead, for I live spiritually in Christ. Let, therefore, Truth say, let it say, "If anyone wishes to follow me, let him deny himself." For unless someone withdraws from himself, he does not approach the one who is above him. Nor can he grasp what is beyond himself if he does not know how to mortify what is within him. But now, he who denies himself from vices must seek virtues in which he may grow. For when it is said, "If anyone wishes to follow me, let him deny himself," it immediately adds:

After showing to His disciples the mystery of His passion and resurrection, He exhorts them, as well as the multitude, to follow the example of His passion. Wherefore it goes on; And when he had called the people unto him with his disciples also, he said unto them, Whosoever wishes to come after me, let him deny himself.

(ubi sup.) For we deny ourselves, when we avoid what we were of old, and strive to reach that point, whither we are newly called. And the cross is taken up by us, when either our body is pained by abstinence, or our soul afflicted by fellow-feeling for our neighbour.

(in Marc. 2, 36) Or else He says this, because in time of persecution, our life is to be laid aside, but in time of peace, our earthly desires are to be broken, which He implies when He says, For what shall it profit a man, &c. But we are often hindered by a habit of shamefacedness, from expressing with our voice the rectitude which we preserve in our hearts; and therefore it is added, For whosoever shall confess me and my words in this adulterous and sinful generation, him also shall the Son of man confess, when he cometh in the glory of his Father with the holy angels.

(in Marc. 3. 36) Truly it was done with a loving foresight, in order that they, having tasted for a brief moment the contemplation of everlasting joy, might with the greater strength bear up under adversity.

(ubi sup.) Or else the present Church is called the kingdom of God; and some of the disciples were to live in the body until they should see the Church built up, and raised against the glory of the world; for it was right to make some promises concerning this life to the disciples who were uninstructed, that they might be built up with greater strength for the time to come.

"For whoever confesses Me and My words in this adulterous and sinful generation, the Son of Man will also confess him when He comes in the glory of His Father with the holy angels." But behold now men say to themselves: "We no longer are ashamed of the Lord and His words, because we openly confess Him with our voice." To which I reply that in this Christian populace there are some who confess Christ because they observe that all are Christians. Therefore, the voice of profession is not sufficient proof of faith, which is defended from shame by the profession of generality. And yet, let each person examine himself, so that he may truly prove himself in the confession of Christ, if he does not already feel ashamed of His name, if he has fully subdued human shame to the virtue of the mind. Indeed, in times of persecution, the faithful could feel ashamed to be stripped of their possessions, to be deposed from their dignities, to be afflicted with scourges. But in times of peace, since these things are absent from our persecutions, there is another way to show ourselves. We often fear being despised by neighbors, we disdain to tolerate verbal injuries. If perhaps a quarrel happens with a neighbor, we feel ashamed to be the first to make amends. For the carnal heart, while seeking the glory of this life, rejects humility.

And he said to them: Truly I say to you, that there are some standing here who will not taste death until, etc. The Kingdom of God in this place is called the present Church. And because some of the disciples were going to live in the body to the extent that they would see the Church of God constructed and raised up against the glory of this world, it is now said as a comforting promise: There are some standing here who will not taste death until they see the kingdom of God coming in power. But since the Lord was issuing commands about enduring the death so great, what was necessary that he suddenly came to this promise? If we attentively consider this, we shall recognize how great a dispensation of piety takes place. For something needed to be promised even to the unlearned disciples regarding the present life, so that they might be more strongly established for the future. Thus the Israelite people, being freed from the land of Egypt, are promised the land of promise, so that while they were to be called to heavenly gifts, they might be persuaded by earthly promises. Hence it is rightly said through the Psalmist: He gave them the regions of the Gentiles, and they possessed the labors of the peoples, so that they might keep his statutes and seek his law (Psalm 105). Thus, in this place, Truth speaking to the unlearned disciples promises that they will see the kingdom of God on earth, so that it might be more faithfully presumed by them in heaven. But if we wish to receive the Kingdom of God by this saying as the future beatitude in heaven, certain ones of those standing there saw it not many days later on the mountain. This indeed was done by pious foresight so that by the contemplation of the always enduring joy, even if grasped quickly and briefly, they might more strongly endure the present adversities of the passing world. With very fitting language, the saints are testified to taste death, for indeed the death of the body is tasted by them as if by sipping, while truly the life of the soul is possessed by holding.

(in Marc. 3, 37) Our Saviour then when transfigured did not lose the substance of real flesh, but showed forth the glory of His own or of our future resurrection; for such as He then appeared to the Apostles, He will after the judgment appear to all His elect. It goes on, And his raiment became shining.

(ubi sup.) If the transfigured humanity of Christ and the society of but two saints seen for a moment, could confer delight to such a degree that Peter would, even by serving them, stay their departure, how great a happiness will it be to enjoy the vision of Deity amidst choirs of Angels for ever? It goes on, For he wist not what to say; although, however, Peter from the stupor of human frailty knew not what to say, still he gives a proof of the feelings which were within him; for the cause of his not knowing what to say, was his forgetting that the kingdom was promised to the Saints by the Lord not in any earthly region, but in heaven; he did not remember that he and his fellow-Apostles were still hemmed in by mortal flesh and could not bear the state of immortal life, to which his soul had already carried him away, because in our Father's house in heaven, a house made with hands is not needed. But again even up to this time he is pointed at, as an ignorant man, who wishes to make three tabernacles for the Law, the Prophets, and the Gospel, since they in no way can be separated from each other.

(ubi sup.) Now because Peter sought for a material tabernacle, he was covered with the shadow of the cloud, that he might learn that in the resurrection they are to be protected not by the covering of houses, but by the glory of the Holy Ghost; wherefore it goes on, There was a cloud that overshadowed them. And the reason why they obtained no answer from the Lord was, that they asked unadvisedly; but the Father answered for the Son, wherefore there follows, And a voice came out of the cloud, saying, This is my beloved Son, in whom I am well pleased.

(ubi sup.) He then whose preaching, as Moses foretold, every soul that wished to be saved should hear when He came in the flesh, He now come in the flesh is proclaimed by God the Father to the disciples as the one whom they were to hear. There follows, And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves; for as soon as the Son was proclaimed, at once the servants disappeared, lest the voice of the Father should seem to have been sent forth to them.

(ubi sup.) And by the garments of the Lord are meant His saints, who will shine with a new whiteness. By the fuller we must understand Him, to whom the Psalmist says, (Ps. 51) Wash me throughly from my wickedness, and cleanse me from my sin; for He cannot give to His faithful ones upon earth that glory which remains laid up for them in heaven.

(ubi. sup.) Moses and Elias, of whom one, as we read, died, the other was carried away to heaven, signify the coming glory of all the Saints, that is, of all who in the judgment-time are either to be found alive in the flesh, or to be raised up from that death of which they tasted, and who are all equally to reign with Him.

(ubi sup.) And we must observe, that, as when the Lord was baptized in Jordan, so on the mountain, covered with brightness, the whole mystery of the Holy Trinity is declared, because we shall see in the resurrection that glory of the Trinity which we believers confess in baptism, and shall praise it all together. Nor is it without reason that the Holy Ghost appeared here in a bright cloud, there in the form of a dove; because he who now with a simple heart keeps the faith which he hath embraced, shall then contemplate what he had believed with the brightness of open vision. But when the voice had been heard over the Son, He was found Himself alone, because when He shall have manifested Himself to His elect, God shall be all in all, yea Christ with His own, as the Head with the body, shall shine through all things. (1 Cor. 15:28).

And after six days Jesus took Peter and James and John, and led them up into a high mountain apart by themselves, and he was transfigured before them. In the Gospel of Luke it is written thus: "And it came to pass about eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray" (Luke IX). and so forth: But on the eighth day the Lord revealed to the disciples the glory of the promised future blessedness, so that by showing the sweetness of the heavenly life, he might refresh the hearts of all who could hear this, and by the number of eight days, he might teach that true joy of the resurrection would come at the due time. For on the eighth day, that is, after the sixth day of the Sabbath on which he ascended the cross, and the seventh day of the Sabbath on which he rested in the sepulcher, he rose from the dead, and we, after the six ages of this world in which we rejoice to suffer and labor for the Lord, and the seventh day of the Sabbath of souls, which in the meantime is carried on in another life, will rise again in the eighth age. For what Matthew and Mark say, that the Lord was transfigured after six days, they do not differ either in the order of time or in the reason of the mystery from Luke, who says eight days, because they only include the days in between, hence they recount absolutely that it happened after six days. He adds both the first day on which the Lord promised this, and the last day on which he fulfilled his promise. And so more temperately he states about eight days. And in the mystical reasoning there, it is significant for the saints to rest from all labor after the six ages of the world, but here it signifies that they will rise again at the eighth time. Hence the sixth psalm is beautifully inscribed for the octave, with the beginning: "O Lord, rebuke me not in your anger," because indeed through the six ages when it is allowed to work, one must persist in prayers, lest in the eighth time of retribution we be rebuked by an angry judge. Therefore the Lord himself wanted to teach us in this place by showing the example of his prayer, which according to Luke, says he went up into the mountain to pray. For he went up into the mountain to pray and was transfigured in such a way to show that those who expect the fruit of the resurrection, who desire to see the king in his beauty, should dwell in the heights of mind, and be devoted to continuous prayers. He takes only three disciples with him either because many are called, but few are chosen (Matt. XX), or because those who now preserve with incorrupt mind the faith they have received in the Holy Trinity, will then deserve to rejoice in his eternal vision.

And he (says) was transfigured before them, and his garments became exceedingly radiant white like snow. The transfigured Savior did not lose the substance of true flesh but showed the glory of his or our future resurrection. He, as he then appeared to the apostles, will appear likewise to all the elect after judgment. For at the very time of judgment, he will be seen by both the good and the wicked in the form of a servant, so that the ungodly may recognize him whom they despised, the Jews him whom they denied, the soldiers him whom they crucified, and Pilate and Herod him whom they judged. The garments of the Lord, rightly, are understood as his saints, as the Apostle testifies, who says: For as many of you as were baptized into Christ have put on Christ (Galatians III). These garments, indeed, seemed despised and similar to others while the Lord was on earth; but when he ascends the mountain, they shine with new brightness because now indeed we are children of God, but it has not yet appeared what we shall be. We know that when he appears, we shall be like him. For we shall see him as he is (1 John III). Hence it is well added about these same garments: Such as no fuller on earth can whiten. For it is understood that the fuller is to be interpreted as him whom the penitent Psalmist prays to: Wash me thoroughly from my iniquity, and cleanse me from my sin (Psalm L). He cannot give to his faithful on earth the brightness that remains preserved for them in the heavens.

And there appeared to them Elijah with Moses, and they were talking with Jesus. Moses and Elijah, one of whom we read was dead and the other taken up into the heavens, were seen in majesty with the Lord (as Luke writes), signifying the future glory of all the saints in Him. Evidently at the time of judgment, some will be found alive in the flesh, or also, having previously tasted death, will be resurrected and will reign together with Him. As the Apostle testifies: The dead in Christ will rise first; then we who are alive, who are left, will be caught up together with them to meet the Lord in the air, and so we will always be with the Lord (1 Thess. IV). Alternatively, Moses and Elijah, that is, the legislator and the eminent prophet, appear and speak with the Lord coming in the flesh, to show that He is the one whom all the oracles of the law and the prophets promised. However, they appear not in the lowly places, but on the mountain with Him, because, indeed, only those who transcend earthly desires in their mind perceive the majesty of Holy Scripture, which is fulfilled in the Lord. Finally, even the sons of Israel saw Moses, but they did not deserve to follow him as he went up to God on the mountain, and they saw him turned back to them not without a veil. They knew Elijah, but it was only Elisha who with the sons of the prophets contemplated his triumphant ascent. Because many of us widely read the words of Scripture; but how exalted it shines in the mysteries of Christ, very few more perfect ones understand.

And responding, Peter said: Rabbi, it is good for us to be here. Let us make three tents, one for you, one for Moses, and one for Elijah. For he did not know what he was saying. They were indeed terrified with fear. Oh, how great is the happiness to be present to the vision of divinity among the choirs of angels perpetually, if only the transformed humanity of Christ, along with the company of the two saints seen for a moment, delights so much that Peter wishes to establish them, lest they depart, though in his awe of human fragility, he doesn't know what he is saying, but the affection planted in him gives an indication! For he did not know what he was saying, who forgot that the kingdom of God was promised by the Lord to the saints, not somewhere on earth, but in the heavens. Neither did he remember that he and his fellow apostles, still surrounded by mortal flesh, could not yet attain the state of immortal life, as he exceeded in mind, which in the house of the Father that is in heaven, necessarily is not a house made by hand. But even now, he is noted for incompetence, whoever desires to make three tents for the law, the prophets, and the Gospels, when these cannot be separated from each other at all, having one tabernacle, that is, the Church of God.

And a voice came out of the cloud, saying, "This is my beloved Son; listen to him." Because they had asked foolishly, they were not worthy to receive a response from the Lord; but the Father answers on behalf of the Son, so that the word of the Lord might be fulfilled. "I do not speak for myself, but the Father who sent me speaks for me" (John V). The voice of the Father speaking from heaven is also heard, bearing witness concerning the Son, and teaching Peter, with error removed, the truth: indeed, through Peter, teaching the other apostles. "This," he says, "is my beloved Son; it is to him that a tent must be built, it is he who must be obeyed. This is the Son; they, Moses and Elijah, are servants. They also must prepare a tent for the Lord within the innermost parts of their hearts, along with you." Indeed, this place in the Gospel agrees with the words of Moses himself, with which bearing witness to the Lord's incarnation he said: "The Lord your God will raise up for you a prophet from your brethren; you shall listen to him just as you listen to me, according to all that he tells you. But it shall come to pass: Every soul that does not listen to that prophet will be cut off from the people" (Deut. XVIII). Therefore, whom Moses foretold would come in the flesh and should be listened to by every soul that wishes to be saved, God the Father now shows to the disciples as having already come in the flesh and marked him as his Son with a heavenly voice. And as if more clearly expounding the faith concerning his arrival to them, he says: "This man, this is he whom this Moses promised to you would be born in the world many times. Listen to his words according to the commandment of Moses, and command all true lovers to listen." And it should be noted that just as when the Lord was baptized in the Jordan, so also on the mountain where he was glorified, the mystery of the whole Holy Trinity is declared. Because indeed the glory of him which believers confess in baptism, we will behold and praise in the resurrection. And it is not in vain that the Holy Spirit appears here in a bright cloud, as another evangelist mentions, whereas there he appeared as a dove, because those who now keep with a simple heart the faith they have received, will then with clear light behold what they have believed, and they will be perpetually protected by that very grace with which they have been illuminated.