7. But Matthew and Mark after six days recounted that they were assumed to be these (Matthew 17:1; Mark 9:1). Concerning which we might say, after six thousand years; for a thousand years in the sight of God is like one day (Psalm 90:4): but more than six thousand years are calculated; and we prefer to understand six days as a symbol, because the works of the world were created in six days; so that through time we understand works, and through works we understand the world. And so, when the times of the world are fulfilled, the future resurrection is revealed: either because the one who has ascended above the world and surpassed the moments of this age, placed as it were on high, will await the eternal fruit of the future resurrection.
8. Therefore, let us transcend the works of the world, so that we may be able to see God face to face. Ascend to the mountain that proclaims Zion (Isaiah 40:9). If the one who proclaims Zion ascends to the mountain, how much more the one who proclaims Christ and the risen Christ? Perhaps many will see him in the body; for we have known Christ according to the flesh: but now we no longer know him.
9. We have known many, because we have seen many. We saw him, and he had neither appearance nor beauty (Isaiah 53:3). However, only three and three chosen ones are led onto the mountain. I would suppose that the three mystically represent the entire human race; because from the three sons of Noah the whole human race flowed, except for the chosen ones that I discern. Or perhaps because only those who have confessed Christ will deserve to reach the grace of resurrection out of all; because the wicked do not rise up for judgement, but are punished as if judgement has already been passed (Psalm 1:5). Therefore, three are chosen who would ascend the mountain; because also two are chosen who would be seen with the Lord. A sacred number on both sides. And perhaps for this reason, because no one can see the glory of the resurrection unless they have preserved the complete mystery of the Trinity with incorrupt sincerity of faith. Peter ascends, who received the keys of the kingdom of heaven (Matthew 16:19): John also, to whom the Mother of the Lord is entrusted (John 19:2): and James also, who first ascended the priestly throne.
10. (Verse 10.) From this it is evident that Moses and Elijah, that is, the Law and the Prophets, are with the Word; for the Law cannot exist without the Word, nor can a prophet prophesy unless they prophesy about the Son of God. And those sons of thunder beheld Moses and Elijah with corporeal glory; but we also see Moses with the Son of God every day; for we see the Law in the Gospel when we read: You shall love the Lord your God (Deut. VI, 5). We see Elijah with the Word of God, as we read: Behold, a virgin shall conceive (Isaiah VII, 14). Hence Luke added well, because:
(Vers. 31.)
(Verse 31) They were speaking about his departure, which he was about to accomplish in Jerusalem.
For you teach the mysteries of his departure. Today Moses teaches, and today Elias speaks, and today in greater glory we are able to see Moses. For who is not able, when even the people of the Jews were able to see him, indeed saw him? For they saw the face of Moses in glory (Exod. XXXIV, 30, etc.): but he received a veil, but did not ascend to the mountain. And therefore he erred, because he saw only Moses, he was not able to see the Word of God at the same time.
Let us therefore reveal our face; so that, with the face revealed, beholding the glory of God, we may be transformed into the same image. Let us ascend the mountain, pray to the Word of God; so that in its appearance and beauty it may appear to us, and be strengthened, and proceed prosperously, and reign. And these indeed are mysteries, and they are explained at a higher level; for, according to your ability, either the Word may diminish or increase, and unless you ascend to the summit of higher wisdom, wisdom does not appear to you, knowledge of the mysteries does not appear to you, nor does the great glory and beauty appear to you in the Word of God; but the Word of God appears as if in a body, not having its appearance or beauty, and it appears as if a man in wounds, who can endure our weaknesses; it appears to you as if a certain word born from a man, covered with the veils of letters, not shining forth with the power of the spirit. But if, while considering the man, you believe that he was generated from a Virgin, and faith gradually arises that he was born of the Spirit of God, you begin to ascend the mountain. If you see him placed on the cross triumphant over death, not destroyed: if you see that the earth shook, the sun fled, darkness covered the eyes of the unbelievers, the tombs were opened, the dead arose; so that it might be evident that the Gentile people who were dead to God, as if with the tombs of their bodies opened, rose again with light poured out from the cross: if you see this mystery, you have ascended the high mountain, you behold the other glory of the Word.
13. His clothes are different below, and different above. And perhaps the clothes of the Word are the words of the Scriptures, and some are garments of divine understanding; because just as he appeared to Peter, John, and James in another form, and his clothes shone white (Mark 9:29); so the senses of your mind are now turning white with the reading of divine lessons. Therefore, the words of the divine become like snow, the clothes of the Word are excessively white, such that a fuller on earth cannot make.
14. Let us seek this fuller, let us seek this snow. We read that the prophet Isaiah went up to the village of the fuller (Isaiah VII, 3). Who is this fuller, if not perhaps the one who is accustomed to wash away our sins? Finally, he himself said, 'If your sins are like scarlet, I will make them white as snow' (Isaiah I, 18). Who is this fuller, if not the one who washes away the garments of our understanding, and clothes us in the garments of virtues, and having washed away the stains of the body, is accustomed to offer us alone to the divine.
15. I have also heard (in order to use an example to refute those who disagree) that the eloquence of two wise men is compared to snow and bees. I also found David saying: How sweet are your words to my throat, more than honey and the honeycomb (Psalm 118:103)! And below: Your word, O Lord, is a lamp to my feet, and a light to my paths (Ibid., 105). The Word of God is light, the Word of God is snow. The Word of God is also sweeter than honey and the honeycomb, which flowed from the divine mouth like honey, and clear, like snow, words fall with softer meanings. Truly, here is a discourse to be compared with snow, which, sent from heaven to earth, has fertilized the barren fields of our souls. This is not presumptuously assumed, but God himself testifies that it is derived from a series of readings, saying: Let my discourse be awaited like rain, and let my words descend like dew, as showers upon the grass, and as snow upon the hay (Deut. XXXII, 2).
16. I wish, Lord Jesus, that my mind may grow green with the moisture of your rain; I wish that you may sprinkle my land with the whiteness of this snow, so that the fields may not flourish with the hasty heat of a springtime body, but rather that the pressed seeds of the heavenly word may be fertile through snowy nourishment! When snow falls, the birds of the sky have no place to dwell, and the harvest of wheat is more abundant than usual.
17. (Verse 32.) Peter saw this grace, and they who were with him saw it, although they had been burdened by sleep; for the incomprehensible splendor of the divinity of our body pressed upon their senses. For if the physical eye is unable to sustain the bodily rays of the sun when they are directed toward the region of the eyes, how would the corruption of human limbs be able to endure the glory of God? And thus, when the impurities have been purged and the body's substance has been refined, the form of the body is transformed in the resurrection. And perhaps for this reason they were weighed down by sleep, in order to see the appearance of the resurrection after rest. So, waking up, they saw his majesty; for no one sees the glory of Christ except when awake. Peter was delighted, and the allurements of this world could not capture him, for the grace of the resurrection enticed him.
18. (Verse 33.) It is good, he says, for us to be here (hence even the holy Paul says (Phil. I, 23): For to me to live is Christ, and to die is gain), not content with praising, but showing superiority in both affection and devotion of deeds, an eager and diligent worker of common service promises the duty of building three tabernacles. And although he did not know what he was saying, he still promised the deed: by an not ill-considered impetuosity, but by a premature devotion, he accumulates the fruits of piety. For what he did not know, was the condition: what he promised, was devotion. But human condition cannot contain in this corruptible, in this mortal body, a dwelling for God. Whether in the mind, or in the body, or in any other place, do not seek that which is not allowed to know. If Peter did not know, how can you know? If he did not know, who made the promise, and who did not know the limits of the body by the magnitude of the soul; how can we know, being enclosed within the limits of the flesh by a certain laziness of the mind? Finally, such great devotion to God was pleasing.
(Vers. 34.)
(Verse 34.) And as these words were spoken, a cloud came and overshadowed them.
19. This is the overshadowing of the divine spirit, which does not darken the affections of men, but reveals hidden things. It is also understood in another place, with the angel saying: And the power of the Most High will overshadow you (Luke 1:35). Its advancement is shown by the voice of God saying:
(Vers. 35.)
(Verse 35.) This is my beloved son, listen to him.
20. This is, not the Son of Elias, not the Son of Moses: but this is the Son, whom you alone see; for those others had departed, when the Lord began to be designated. You see this faith to be perfect, not only of the foolish, but also of the accomplished, yea even of the heavenly ones, to know the Son of God. But since we have already spoken about these things, understand that this cloud is not made of the misty humidity of smoking mountains, nor the pitchy darkness of condensed air, which covers the heaven with the horror of darkness: but it is a bright cloud, which does not wet us with rainy waters and the moisture of drenched rain; but from which the minds of men, through the voice of almighty God, have been watered by the dew of faith.
(Vers. 36.)
(Verse 36.) And while the voice was happening, Jesus was found alone.
Therefore, when there were three, one became. They appear as three at the beginning, but as one in the end; for in the end they are one and perfect. Finally, even the Lord prays to the Father that we may all be one (John 17:21). Not only Moses and Elijah are one in Christ, but we are also one body of Christ. Therefore, they are received into the body of Christ, just as we will be one in Christ Jesus. Or perhaps because the Law and the prophets are from the Word, and what begins in the Word, ends in the Word. For the end of the Law is Christ, for righteousness to everyone who believes (Romans 10:4).
(Vers. 58.)
(Verse 58.) Foxes have dens, and birds of the sky have nests, where they rest; but the Son of Man has nowhere to lay His head.