Sunday Bible Readings 3rd Sunday Lent February 24 2008

February 24 2008 Sunday 3rd Week of Lent

About the sources used. The readings on this site are not official for the Mass of Roman Rite of the Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible. Readings vary depending on your local calendar.

Official Readings of the Liturgy at – http://www.usccb.org/nab/022408.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Exodus 17:3-7
CPDV

3 And so the people were thirsty in that place, due to the scarcity of water, and they murmured against Moses, saying: “Why did you cause us to go out of Egypt, so as to kill us and our children, as well as our cattle, with thirst?”
4 Then Moses cried out to the Lord, saying: “What shall I do with this people? A little while more and they will stone me.”
5 And the Lord said to Moses: “Go before the people, and take with you some of the elders of Israel. And take in your hand the staff, with which you struck the river, and advance.
6 Lo, I will stand in that place before you, on the rock of Horeb. And you shall strike the rock, and water will go forth from it, so that the people may drink.” Moses did so in the sight of the elders of Israel.
7 And he called the name of that place ‘Temptation,’ because of the arguing of the sons of Israel, and because they tempted the Lord, saying: “Is the Lord with us, or not?”

Responsorial Psalm 94:1-2, 6-7, 8-9 (Ps 95 Hebrew)
DR Challoner Vs 9 is CPDV (I didn’t like the DR verse)

Come let us praise the Lord with joy:
let us joyfully sing to God our saviour.
Let us come before his presence with thanksgiving;
and make a joyful noise to him with psalms.
Come let us adore and fall down:
and weep before the Lord that made us.
For he is the Lord our God:
and we are the people of his pasture
and the sheep of his hand.
To day if you shall hear his voice,
harden not your hearts: as in the provocation,
according to the day of temptation in the wilderness,
where your fathers tempted me;
they tested me, though they had seen my works.

Romans 5:1-2, 5-8
Haydock NT

1 Therefore, being justified by faith, let us have peace with God, through our Lord Jesus Christ. 2 By whom also we have access through faith into this grace, wherein we stand, and glory in the hope of the glory of the sons of God.

5 And hope confoundeth not: because the charity of God is poured out into our hearts, by the Holy Ghost, who is given to us. 6 For why did Christ, when as yet we were weak, according to the time, die for the ungodly? 7 For scarce for a just man will one die: yet perhaps for a good man some one would venture to die. 8 But God commendeth his charity towards us; because when as yet we were sinners, according to the time.

The Gospel According to Saint John 4:5-42
Haydock NT

5 He cometh, therefore, to a city of Samaria which is called Sichar; near the piece of land which Jacob gave to his son Joseph. 6 Now Jacob’s well was there. Jesus, therefore, being wearied with his journey, sat thus on the well. It was about the sixth hour. 7 There cometh a woman of Samaria to draw water. Jesus saith to her:

Give me to drink.

8 (For his disciples were gone into the city, to buy food.) 9 Then that Samaritan woman saith to him:

How dost thou, being a Jew, ask of me to drink, who am a Samaritan woman? For the Jews do not communicate with the Samaritans.

10 Jesus answered, and said to her:

If thou didst know the gift of God, and who it is that saith to thee, Give me to drink: thou perhaps wouldst have asked of him, and he would have given thee living water.

11 The woman saith to him:

Sir, thou hast nothing wherein to draw, and the well is deep: from whence then hast thou living water? 12 Art thou greater than our father Jacob, who gave us the well, and drank thereof himself, and his children, and his cattle?

13 Jesus answered, and said to her:

Whosoever drinketh of this water shall thirst again: but he that shall drink of the water that I shall give him, shall not thirst for ever. 14 But the water that I shall give him, shall become in him a fountain of water, springing up into everlasting life.

15 The woman saith to him:

Sir, give me this water, that I may not thirst, nor come hither to draw.

16 Jesus saith to her:

Go, call thy husband, and come hither.

17 The woman answered, and said:

I have no husband.

Jesus said to her:

Thou hast said well, I have no husband: 18 For thou hast had five husbands: and he whom thou now hast is not thy husband. This thou hast said truly.

19 The woman saith to him:

Sir, I perceive that thou art a prophet. 20 Our fathers adored on this mountain, and you sat that Jerusalem is the place where men must adore.

21 Jesus saith to her:

Woman, believe me, that the hour cometh when you shall neither on this mountain, nor in Jerusalem, adore the Father. 22 You adore that which you know not: we adore that which we know: for salvation is of the Jews. 23 But the hour cometh, and now is, when the true adorers shall adore the Father in spirit and truth. For the Father also seeketh such to adore him. 24 God is a spirit, and they that adore him, must adore him in spirit and truth.

25 The woman saith to him:

I know that the Messiah cometh (who is called Christ); therefore when he is come, he will tell us all things.

26 Jesus saith to her:

I am he, who am speaking with thee.

27 And immediately his disciples came: and they wondered that he talked with the woman. Yet no man said: “What seekest thou, or why talkest thou with her?” 28 The woman, therefore, left her water-pot, and went away into the city, and saith to the men there:

29 Come, and see a man who hath told me all things that I have done. Is not he the Christ?

30 They went therefore out of the city, and came to him. 31 In the mean time the disciples prayed him, saying:

Rabbi, eat.

32 But he said to them:

I have meat to eat which you know not of.

33 The disciples, therefore, said one to another:

Hath any man brought him any thing to eat?

34 Jesus said to them:

My meat is to do the will of him that sent me, that I may perfect his work. 35 Do not you say, there are yet four months, and then the harvest cometh? Behold I say to you, lift up your eyes, and see the countries, for they are white already to harvest. 36 And he that reapeth receiveth wages, and gathereth fruit unto everlasting life: that both he that soweth, and he that reapeth, may rejoice together. 37 For in this is the saying true: that it is one man that soweth, and it is another that reapeth. 38 I have sent you to reap that in which you did not labour: others have laboured, and you have entered into their labours.

39 Now of that city many of the Samaritans believed in him, for the word of the woman giving testimony: that he told me whatsoever I have done. 40 So when the Samaritans were come to him, they desired him that he would stay there. And he staid there two days. 41 And many more believed in him, because of his own word. 42 And they said to the woman:

We now believe, not for thy saying; for we ourselves have heard him, and know that this is indeed the Saviour of the world.

Haydock Commentary Exodus 17:3-7

• Ver. 6. Before thee, ready to grant thy request at Horeb, a rock to the west of Sinai, and a figure of Jesus Christ, according to S. Paul; who says, (1 Cor. x. 4,) that the spiritual rock followed by the Hebrews. Some say a part of the real rock was carried in a chariot. S. Chrys. Others, that the rivulet of waters accompanied them till it fell into the sea near Asiengaber. Usher.—The Rabbins say, that these waters never failed the Israelites till the death of Mary, for whose sake they were given, and that the bright cloud disappeared with Aaron, and manna at the decease of Moses.
• Ver. 7. Temptation. Massa and Meriba “quarrel,” as the Heb. reads.

 

Haydock Commentary Romans 5:1-2, 5-8

• Ver. 1. The apostle proceeds in this chapter to shew how great a benefit it is to be truly justified by the coming of Christ.—Let us have peace with God. That is, says S. Chrys. by laying aside all contentions. Or let us have peace with God by sinning no more. And this peace we may have under the greatest tribulations, which conduce to our greater good, to an increase in virtues, in patience, in hope, in the love of God, &c. Wi.
• Ver. 5. God having prevented us with his gifts when we did not at all deserve them, having showered upon us the blessings of faith, charity, patience, and fidelity, we cannot but have the greatest confidence that after this pledge and assurance of his good will towards us, he will finish the work he has begun, and bring us to his heavenly kingdom. Calmet.—Not only the gift of the Holy Spirit, but the Spirit himself, is given to us, who resides in our soul as in his own temple, who sanctifies it, and makes it partaker of his divine love. Menochius.
• Ver. 6. &c. Why did Christ … die for the ungodly? He shews Christ’s great mercy and love for mankind, that he would die for us, who were sinners, and consequently his enemies. How few are there that will lay down their lives for a just man, or for a just cause?—Perhaps for a good man. That is, for another, who has been good to him, his friend or benefactor, we may find one that will expose or lay down his life. But Christ, in due time, appointed by the divine decree, died for sinners, for us all. And if we have been reconciled to God, and justified by his death; now being made the children of God, and his friends, we may with greater confidence hope to be saved. Wi.—The text of the Greek is as follows: For when we were weak, he gave us our Lord Jesus Christ to redeem us; shewing how much God loved us, to perform such stupendous acts of love in our behalf. But the reading of the Vulgate is conformable to S. Irenæus, (lib. iii. c. 18.) and to the commentaries on this epistle, which have been published under the name of S. Ambrose, and S. Jerome. Calmet.—S. Augustin says, those whom the apostle first calls weak, he afterwards calls impious, hos dixit infirmos quos impios. Ep. lix. ad Paulinum.—S. Jerome, and other fathers and commentators explain the Greek text of this verse as follows: Scarcely would any one die for a just cause; for who would ever think of dying in defense of injustice? Others explain it thus: Scarcely a single man would die for one that was wicked and unjust: for we can hardly find a person ready to lay down his life for a good man; his friend and benefactor, who has been kind to him. Calmet.

 

Haydock Commentary John 4:5-42
Strongly Recommended Supplemental Reading the Catena Aurea for this passage at — Catechetics Online

• Ver. 5. This is what Jacob gave to his son Joseph, when calling him to him just before he died, he said: (Gen. xlviii. v. 22.) I give thee a portion above thy brethren, which I took out of the hand of the Amorrhite, with my sword and bow. Theophylactus.—It was thirty-six miles from Jerusalem, and the same place as Sichem, (Gen. xxxiv.) the capital of Samaria, now called Naplosa.
• Ver. 10. Thou didst know the gift of God; i.e. the favour now offered thee by my presence, of believing in me.—And he would have given thee living water, meaning divine graces; but the woman understood him literally of such water as was there in the well. Wi.
• Ver. 12. The Samaritan woman says, our father Jacob; because the Samaritans claimed lineage from Abraham, who was himself a Chaldean; and they, therefore, called Jacob their father, because he was Abraham’s grandson. S. Chrys.—Or she calls him their father because they lived under the law of Moses, and were in possession of that spot of ground which Jacob had bequeathed to his son Joseph. Ven. Bede.
• Ver. 13. Shall thirst again. After any water, or any drink, a man naturally thirsts again; but Christ speaks of the spiritual water of grace in this life, and of glory in the next, which will perfectly satisfy the desires of man’s immortal soul for ever. Wi.
• Ver. 15. Sir, give me this water. The woman, says S. Aug. does not yet understand his meaning, but longs for water, after which she should never thirst. Wi.
• Ver. 16. Call thy husband. Christ begins to shew her that he knows her life, to make her know him and herself. Wi.
• Ver. 20. Our fathers adored on this mountain, &c. She means Jacob and the ancient patriarchs, whom the Samaritans called their fathers; and by the mountain, that of Garizim, where the Samaritans had built a temple, and where they would have all persons adore, and not at Jerusalem; now she had a curiosity to hear what Christ would say of these two temples, and of the different worship of the Jews and of the Samaritans. Wi.—Sichem was at the foot of Mount Garizim. The Samaritans supposed the patriarchs had exercised their religious acts on this mountain. V.—Josephus (Antiq. 1. xiii. c. 6.) gives the dispute between the Jews and the Samaritans. Both parties referred themselves to the arbitration of king Ptolemy Philometer, who gave judgment in favour of the Jews, upon their stating the antiquity of their temple, and the uninterrupted succession of the priesthood, officiating there throughout all ages. In this controversy, the intelligent reader will see some resemblance to that which subsists between Catholics and Protestants. See Dr. Kellison’s Survey of the New Religion, p. 129.—The woman in this place must mean offering sacrifice, for adoration was never limited to any particular place. It is clear from 3 K. ix. 3. from 2 Par. vii. 12. that God had chosen the temple of Jerusalem; but the Samaritans rejected all the books of Scripture, except the Pentateuch of Moses. The schism was begun by Manasseh, a fugitive priest, that he might hold his unlawful wife thereby, and obtain superiority in schism; which he could not do whilst he remained in the unity of his brethren. How forcibly do these circumstances remind us of a much later promoter of schism, king Henry VIII. It is true the Protestants appeal to the primitive Christians, as the Samaritans appealed to the patriarchs, but in the argument both must stand or fall by the incontrovertible proof of continual succession.
• Ver. 22. The Israelites, on account of their innumerable sins, had been delivered by the Almighty into the hands of the king of Assyria, who led them all away captives into Babylon and Medea, and sent other nations whom he had collected from different parts, to inhabit Samaria. But the Almighty, to shew to all nations that he had not delivered up these his people for want of power to defend, but solely on account of their transgressions, sent lions into the land to persecute these strangers. The Assyrian king upon hearing this, sent them a priest to teach them the law of God; but neither after this did they depart wholly from their impiety, but in part only: for many of them returned again to their idols, worshipping at the same time the true God. It was on this account that Christ preferred the Jews before them, saying, that salvation is of the Jews, with whom it was the chief principle to acknowledge the true God, and hold every denomination of idols in detestation; whereas, the Samaritans by mixing the worship of the one with the other, plainly shewed that they held the God of the universe in no greater esteem than their dumb idols. S. Chrys. ex S. Thoma.
• Ver. 23. Now is the time approaching, when the true adorers shall adore the Father in spirit and in truth, without being confined to any one temple or place; and chiefly in spirit, without such a multitude of sacrifices and ceremonies as even the Jews now practice. Such adorers God himself (who is a pure spirit) desires, which they shall be taught by the Messiah. Wi.—Our Lord foretells her that sacrifices in both these temples should shortly cease, giving her these three instructions: 1. That the true sacrifice should be limited no longer to one spot or nation, but should be offered throughout all nations, according to that of Malachy; (i. 11.) 2. That the gross and carnal adoration by the flesh and blood of beasts, not having in them grace, spirit, and life, should be taken away , and another sacrifice succeed, which should be in itself invisible, divine, and full of life, spirit, and grace; 3. That this sacrifice should be truth itself, whereof all former sacrifices were but shadows and figures. He calleth here spirit and truth that which, in the first chapter, (v. 17.) is called grace and truth. Now this is no more than a prophecy and description of the sacrifice of the faithful Gentiles in the body and blood of Christ; for all the adoration of the Catholic Church is properly spiritual, though certain external objects be joined thereto, on account of the state of our nature, which requireth it. Be careful then not to gather from Christ’s words that Christian men should have no use of external signs and offices towards God; for that would take away all sacrifice, sacraments, prayers, churches, and societies, &c. &c. B.
• Ver. 25. I know that the Messiah cometh. So that even the Samaritans, at that time, expected the coming of the great Messiah. Wi.
• Ver. 26. Jesus saith to her: I am he. Christ was pleased to own this truth in the plainest terms to this Samaritan woman, having first by his words, and more by his grace, disposed her heart to believe it. Wi.
• Ver. 27. His disciples … wondered, &c. They admired his humility, finding him discoursing with a poor woman, especially she being a Samaritan. Wi.
• Ver. 29. The Samaritans looked for the Messiah, because they had the books of Moses, in which Jacob foretold the world’s Redeemer: The sceptre shall not depart from Juda, nor a leader from his thigh, until he come that is to be sent. Gen. xlix. 10. And Moses himself foretold the same: God will raise to thee a prophet of the nations, and of thy brethren. Deut. xviii. 15. S. Chrys. ex. S. Thoma.
• Ver. 34. My meat is to do the will of him that sent me. Such ought to be the disposition of every one who, as a minister of Christ and his Church, is to take care of souls. Wi.
• Ver. 35. For they are white already to harvest. The great harvest of souls was approaching, when Christ was come to teach men the way of salvation, and was to send his apostles to convert all nations. They succeeded to the labours of the prophets, but with much greater advantages and success. And to this is applied that common saying, that one soweth and another reapeth. Wi.
• Ver. 38. By these words our Saviour testifies to his disciples, that the prophets had sown the seed in order to bring men to believe in Christ. This was the end of the law, this the fruit which the prophets looked for to crown their labours. He likewise shews that he himself that sent them, likewise sent the prophets before them; and that the Old and New Testament are of the same origin, and have the same design. S. Chrys. ex S. Thoma.
• Ver. 42. This is indeed the Saviour of the world. These Samaritans then believed that Jesus was the true Messiah, sent to redeem the world. Wi.

Sunday Bible Readings 2nd Sunday of Lent February 17 2008

February 17 2008 2^nd Sunday Lent

About the sources used. The readings on this site are not official for the Mass of Roman Catholic Church in the USA, but are from sources free from copyright. They are here to present the comparable readings alongside traditional Catholic commentary as published in the Haydock Bible. Readings vary depending on your local calendar and follow the calendar presented at the USCCB website.

Official Readings of the Liturgy at – http://www.usccb.org/nab/021708.shtml – Note. The Official Liturgical readings may not match the current NAB you may have.

Genesis 12:1-4a
CPDV Text

1 Then the Lord said to Abram: “Depart from your land, and from your kindred, and from your father’s house, and come into the land that I will show you.
2 And I will make of you a great nation, and I will bless you and magnify your name, and you will be blessed.
3 I will bless those who bless you, and curse those who curse you, and in you all the families of the earth will be blessed.”
4 And so Abram departed just as the Lord had instructed him

Responsorial Psalm Ps 33:4-5, 18-19, 20, 22 (Ps 34 Heb)
CPDV Text Only

For the word of the Lord is upright,
and all his works are in faith.
He loves mercy and judgment.
The earth is full of the mercy of the Lord.
Behold, the eyes of the Lord are on those who fear him
and on those who hope in his mercy,
so as to rescue their souls from death
and to feed them during famine.
Our soul remains with the Lord.
For he is our helper and protector.
Let your mercy be upon us, O Lord,
just as we have hoped in you.

2 Timothy 1:8b-10
Haydock NT

8b Labour with the gospel, according to the power of God: 9 Who hath delivered us and called us by his holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the times of the world. 10 But now is made manifest, by the illumination of our Saviour Jesus Christ, who hath indeed destroyed death, and hath brought to light life and incorruption by the gospel.

The Gospel According to Saint Matthew 17:1-9
Haydock New Testament

1 And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart: 2 And he was transfigured before them. And his face did shine as the sun: and his garments became white as snow. 3 And behold there appeared to them Moses and Elijah, talking with him. 4 Then Peter answering, said to 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 Elijah.

5 And as he was yet speaking, behold a bright cloud overshadowed them. And behold a voice out of the cloud, saying:

This is my beloved Son, in whom I am well pleased: hear ye him.

6 And the disciples hearing, fell upon their face, and were very much afraid. 7 And Jesus came and touched them: and said to them:

Arise, and be not afraid.

8 And lifting up their eyes, they saw no man by only Jesus. 9 And as they came down fro the mountain, Jesus charged them, saying:

Tell the vision to no man, till the Son of man be risen from the dead.

Haydock Commentary Genesis 12:1-4a

• Ver. 1. Said: not after his father’s death, but before he left Ur; (M.) unless, perhaps, Abram received a second admonition at Haran, which, from his dwelling there with his father, &c., is styled his country. He leaves his kindred, Nachor and his other relations, except Sarai and Lot, who go with him into Canaan; and even his own house, or many of his domestics and effects, and full of faith, goes in quest of an unknown habitation. Heb. xi. 8. H.—S. Stephen clearly distinguishes these two calls of Abram. From the second, the 430 years of sojournment, mentioned Gal. 3. Ex. 12., must be dated. C.—This is the third grand epoch of the world, about 2083, when God chooses one family to maintain the one faith, which he had all along supported. See W. &c.
• Ver. 3. In thee, (CPDV says “in you”) &c. or in the Messiah, who will be one of thy descendants, and the source of all the blessings to be conferred on any of the human race. Gal. iii. 16. Many of the foregoing promises regarded a future world, and Abram was by no means incredulous, when he found himself afflicted here below, as if God had forgot his promises. C.—He was truly blessed, in knowing how to live poor in spirit, even amid riches and honours; faithful in all tribulations and trials; following God in all things. v. 1.

Haydock Commentary 2 Timothy 1:8b-10

• Ver. 8. Labour with the gospel. That is, labour with me in preaching, &c. Or by the Greek, be partner with me in suffering. Wi.
• Ver. 10. By the illumination of our Saviour. That is, by the bright coming and appearing of our Saviour. Ch.

Haydock Commentary Matthew 17:1-9

• Ver. 1. And after six days. S. Matt. reckons neither the day of the promise, nor the day of the transfiguration; S. Luke, including both, calls the interval about eight days, ὡσεὶ ἡμέραι ὀκτὼ. S. Chry.—He took Peter, as head of the apostolic college; Kames, as first to shed his blood for the faith; and John, as he was to survive all the rest, and to transmit to posterity the circumstances of this glorious mystery; or, according to S. Chry. on account of their more excellent love, zeal, courage, sufferings and predilection. The mountain is generally believed to be Thabor, and as such is considered by Christians as holy, and was much frequented by pilgrims, as S. Jerome testifies. Ven. Bede tells us that three churches were built upon it; and Mr. Maundrell, in his Journey from Aleppo to Jerusalem, p. 112, says there are still three grottoes, made to represent the three tabernacles proposed by S. Peter. According to Le Brun, Thabor is situated about 12 miles from the sea of Galilee, and eight from Nazareth. Others, however, do not think the transfiguration took place on Mount Thabor, which was in the middle of Lower Galilee, because S. Mark (ix. 29,) says, that Christ and his apostles, departing thence, passed through Galilee, and not out of Galilee, and suppose it might be Libanus, because it was near Cæsarea Philippi; in the borders of which Christ appears at this time to have been, at least the promise of the transfiguration was made there, and this place is distant about 60 miles from Mount Thabor. Mat. xvi. 13.—Mount Libanus is the highest place in Palestine, according to S. Jerome; and of it Isaiah prophesied: “the glory of Libanus is given to it, the beauty of Carmel and Saron; they shall see the glory of our God,” xxxv. 2. T.—But, as we said above, Thabor is very generally supposed to have been the mountain.
• Ver. 2. Transfigured. Let no one think that he changed his natural form, laying aside his corporeal, and assuming a spiritual form; but when the evangelist says his countenance shone like the sun, and describes the whiteness of his garments, he shews in what the transfiguration consisted. He added to his former appearance splendour and glory, but laid not aside his substance. …. The Lord was transfigured into that glory with which he will appear again at the day of judgment, and in his kingdom. S. Jer.—Calvin translates μετεμορφώθη, transformed, but contrary to the sentiment of the holy fathers. He did not shew them his divinity, which cannot be seen by the eyes of the body, but a certain glimpse or sign of the same: hence the hymn—Quicunque Christum quæritis, Oculus in altum tollite; Illic licebit visere, Signum perennis gloriæ.
• Ver. 3. Moses and Elijah. Jesus Christ had been taken by the people for Elijah, Jeremiah, or one of the prophets. He therefore chose the chief of all the prophets to be present, that he might shew his great superiority over them, and verify the illustrious confession of Peter. The Jews had accused Christ of blasphemy, and of breaking the sabbath; the presence of Moses and Elijah refuted the calumny; for the founder of the Jewish laws would never have sanctioned him who was a transgressor of those laws; and Elijah, so full of zeal for the glory of God, would never have paid homage to one who made himself equal to God, had he not really been the Son of the Most High. S. Chry. hom. lvii.—S. Hilary thinks that Moses and Elijah (who represent the law and the prophets, and who here bear witness to the divinity of Jesus Christ,) will be the precursors of his second coming, alluded to in Revelations, ch. xi, though the general opinion of the Fathers is, that he two witnesses there mentioned are Enoch and Elijah. Jans.—It is hence evident, that the saints departed can and do, with the permission of God, take an interest in the affairs of the living. S. Aug. de cura pro mort. c. xv. 16.—For as angels elsewhere, so here the saints also, served our Saviour; and as angels, both in the Old and New Testament, were frequently present at the affairs of men, so may saints. B.—All interpreters agree that Elijah appeared in his own body, but various are their opinions with regard to the apparition of Moses. A.
• Ver. 6. And were very much afraid. There were two causes that might produce this fear in the apostles, the cloud that overshadowed them, or the voice of God the Father, which they heard. Their human weakness could not bear such refulgent beams of glory, and trembling in every limb, they fall prostrate on the ground. S. Jer.—The Almighty, it seems, was pleased to fulfill the wish of Peter, thereby to shew that Himself is the tent or pavilion, under the shade of which the blessed shall live for ever, and to sanction the public and explicit confession of Peter relative to the divinity of Jesus Christ, by his own no less public and explicit confession, joined with an express command to hear and obey him. S. Chrysostom very justly remarks, that this voice was not heard till after the departure of Moses and Elijah, that no possible doubt might exist to whom it was referred, and that it was to Christ only and to no other.—Hear ye Him: i.e. as the law and the prophets are fulfilled and verified in Jesus Christ, your new legislator and prophet, you are to hear and obey Him in preference to either Moses or Elijah, or any other teacher. A.
• Ver. 7. And Jesus came and touched. The terrified disciples were still prostrate on the ground, and unable to rise, when Jesus, with his usual benevolence, approaches, touches them, expels their fear, and restores them to the use of their limbs. S. Jer.
• Ver. 9. Tell the vision to no man, till the miracle of his resurrection has prepared the minds of men for the belief of this. Expose not an event so wonderful to the rash censure of the envious Pharisees, who calumniate and misrepresent my most evident miracles. Jesus Christ also gave a lesson here to his followers to observe the closest secrecy in all spiritual graces and favors.

Catena Aurea Matthew 17:1-9

Copied from CARM text file

For those who are unfamiliar with this it’s a commentary on Scripture by various Church doctors arranged by St. Thomas Aquinas.

l. And after six days Jesus taketh Peter, James, and John his brother, and
bringeth them up into an high mountain apart,

2. And was transfigured before them: and his face did shine as the sun, and
his raiment was white as the light.

3. And, behold, there appeared unto them Moses and Elias talking with him.

4. Then answered Peter, and said unto Jesus, “Lord, it is good for us to be
here: if thou wilt, let us make here three tabernacles; one for thee, and
one for Moses, and one for Elias.”
_________________________________________________________________

Remig.: 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.”

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

Chrys.: 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.

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

Origen: 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.

Chrys.: 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.

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

Raban., 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.

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

It follows, “And he was transfigured before them.”

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

Remig.: 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.

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

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

Gloss., 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;” [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.”

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

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

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

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

Hilary: 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.

Origen: 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.

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

Chrys.: 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.

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

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

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

Raban.: 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]
_________________________________________________________________

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.”
_________________________________________________________________

Jerome: 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.

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

Origen: 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.

Jerome: 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]

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

Jerome: 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,

Chrys.: 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.

Hilary: 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.

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

Origen: 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.

Gloss., 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 shewn the working of the whole Trinity; there was the Son incarnate, the
Holy Ghost appearing in the figure of a dove, and the Father made known by
the voice. In like manner in the transfiguration, which is the sacrament of
the second regeneration, the whole Trinity appeared; the Father in the
voice, the Son in the man, and the Holy Spirit in the cloud.

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

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

Jerome: 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.

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

Chrys.: 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.

Jerome: 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.

Remig.: 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.

Hilary: 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.