Беседа на слова: И по днех шестих поят Иисус Петра, и Иакова, и Иоанна... и возведе их на гору высоку едины... (Мф. 17:1). Святого Иоанна Златоустого, архиепиекопа Константинопольского

And after six days Jesus gave Peter, James, and John water. Although another Evangelist says: in eight days (Luke 9:28); but there is no contradiction here, on the contrary, agreement: for one Evangelist understood both the day on which Jesus spoke - and the one on which He led His disciples up the mountain; and the other Evangelist counts only those days that have passed between these days. Look: Matthew does not hide those who were preferred to him; This is also done very often by John, who very accurately describes the excellent praise given to Peter. All these holy men were always free from envy and vanity. So, having taken the chief of the Apostles, the Lord led them up to a high mountain alone, and was transfigured before them: and His face shone like the sun, and His robe was white like light, and behold, Moses and Elijah appeared to them, speaking with Him (Matthew 17:2, 3). Why does He take only these disciples? - because they were superior to others, and namely: Peter - with a strong love for Jesus, John - with the special love of Jesus for him, and James - with the answer that he gave together with his brother: we can drink the cup (Matthew 20:22), and not only with the answer, but also with deeds - both others and those with which he justified his words (for he was so harsh and strict towards the Jews that Herod also thought of killing him great gift to the Jews). Why does Jesus not raise them up immediately? - so that other students do not become confused, since they are humans. Therefore, He does not even speak about the names of those who will ascend the mountain with Him: since the other disciples, wanting to see the image of the future glory, would strongly desire to follow Him, and would grieve, as if despised (although Jesus Christ intended to show His glory in a sensual way, however, this too was desired for them). But why did He say this before? - so that from this they become more capable of contemplation, and so that the number of days, igniting in them a strong desire, forces them to approach with alert and anxious thoughts. Why are Moses and Elijah here? Many reasons can be imagined for this. And firstly, since some of the people revered Jesus Christ for Elijah, others for Jeremiah, and some for one of the ancient Prophets: then the chief Prophets are so that the difference between the servants and the Lord can be seen - and that Peter is rightly praised for confessing Jesus Christ as the Son of God. Moreover, since the Jews often accused Him of breaking the law, and of blasphemy - as if He stole the glory of the Father, which did not belong to Him (John 9:16; 10:33): then, in order to show that both accusations arose from envy and did not fall on Him, that is, that He did not transgress the law, and did not appropriate glory that did not belong to Him, He brings to the middle men who became famous for both. For Moses gave the law, and the Jews could conclude that He would not tolerate contempt for this law (as the Jews thought) and would not serve a violator of it who was hostile to Him; also, Elijah, out of zeal for the glory of God, would not have stood up and obeyed the One who, calling Himself God and equal to the Father, in fact, was not such. To this we can add another reason: what? – The intention of Jesus Christ is to teach us that He has power over life and death, and rules over heaven and earth: for this reason both the deceased and those who have not yet experienced death appear here. And the fifth reason (for this, indeed, is a fifth) was presented by the Evangelist himself: it is to show the glory of the cross, to comfort Peter and the other disciples who were afraid of suffering, and to encourage their hearts. In fact, the two men who appeared were not silent, but spoke about the glory that He intended to reveal in Jerusalem, that is, about suffering and the cross, because suffering and the cross are always called glory. Further, the very virtue of the men, which He primarily demanded of them, was the reason for their election, since Jesus Christ always taught: whoever wants to come after Me, let him take up his cross and follow Me, then He now brings into the middle those who died a thousand times for the glory of God and for the people entrusted to them: for each of them, having lost his soul, found it; each one boldly spoke - one against Pharaoh, the other against Ahaav, and, moreover, for ungrateful and disobedient people, who paid them for their salvation with ingratitude, plunging them into extreme dangers; everyone wanted to distract the people from idolatry. Jesus Christ talks with Moses and Elijah in order to encourage His disciples to imitate their love for His people, their constancy and firmness, so that they would be meek like Moses, zealous like Elijah, and equally caring. For one of them endured hunger for the Jewish people for three years, and the other said: if you forgive them their sin, forgive them; if not, blot Me out of Your book, you wrote it in the book (Ex. 32:32). Jesus Christ reminded His disciples of all this in the presence of Moses and Elijah, bringing them out in glory not only so that the disciples would be such, but also superior to them. Therefore, when they said: Lord, if you will, we say, let fire come down from heaven (Luke 9:54), and mentioned Elijah, who did the same, He said to them: you do not know what spirit you are, convincing Them by the superiority of the gift to endure insults. Elijah was very perfect, but only in his time, when the minds of people were still in infancy, and when they needed such guidance. Likewise, Moses was perfect, but more perfection is required from the disciples of Christ: unless righteousness abounds, you will not enter into the kingdom of heaven (Matthew 5:20). For the disciples were not sent into Egypt, but into the whole world, which was in a worse condition than Egypt; and they had not to talk with Pharaoh, but to fight with the chief of evil himself - the devil. Their feat was to bind him and plunder all his vessels; and this they did, not by splitting the sea, but by cutting with the rod of Jesus the abyss of wickedness raised by the stormy waves. Imagine how many things frightened these men: death, poverty, disgrace, countless sufferings. All this was more terrible for them than the sea of ​​old was for the Jews; but Jesus urged them to despise this, and to walk with perfect safety, as if on a dry path. In preparing them for all this, He placed before them men who were famous in the Old Testament. What does this mean – fiery Peter? It is good for us to be here,” he says, since he heard that Jesus must ascend to Jerusalem and suffer: then, fearing and trembling for Him, after the reproach made to him, he does not dare to proceed and repeat the same thing: God forbid! but out of fear he expresses the same thought in other, and not so clear, words. Now, having seen the mountain and the solitary desert, he thought that the place itself brought safety, and not only hoped for the safety of the place, but also thought that Jesus would no longer descend to Jerusalem. Peter wants Jesus Christ to stay here forever, which is why he reminds us of the tents. “If,” he thought, “this happens, then we will not go to Jerusalem; and if we do not go, then Christ will not die: for there, Jesus said, the scribes will attack Him.” But, not daring to say this way, but wanting it to be so, Peter said without any fear: it is good for us to be here; “Moses and Elijah are here, Elijah - who brought down fire from heaven onto the mountain, Moses - who entered the darkness and talked with God, and no one will know that we are here.” Do you see how passionately Peter loves Christ? Do not think that the conviction he proposes was not thought out; but talk about how love for Christ burned him. Further, since his words were decisive, now he comes to his senses, and in order not to incur reproach on himself again, he continues: Do you want, let us create three canopies here, one for You, and one for Moses, and one for Elijah? What are you saying, Peter? Didn’t you, a few years ago, distinguish Him from slaves, and now again confuse Him with slaves? This is how imperfect the disciples were before the cross! Although Peter had a revelation from the Father, he did not withhold it constantly; but he was embarrassed by the fear not only of the fear I spoke about, but also by the fear that was born in him during the vision itself. Therefore, the other Evangelists, speaking about this and showing that the reason for the embarrassment with which he uttered these words was precisely that fear, said: Mark - not knowing what he was saying: for he was afraid (Mark 9:6); and Luke, having said: let us make three canopies, added: not knowing what the verb was (Luke 9:33). Moreover, showing that both Peter and the other disciples were struck with great fear, Luke says about them: “I was weighed down with sleep: but I woke up and saw His glory” (9:32). By sleep here the Evangelist means a greater aggravation that occurred in them from the vision: for just as excessive shine blinds the eyes, so they also experienced the same thing. This happened not at night, but during the day; and their weak vision was aggravated by the greatness of the brilliance. What - after this? Neither He Himself says anything, nor Moses, nor Elijah, but the Father, greater than all and most worthy of faith, speaks from the cloud. This is how God always appears: clouds and darkness around Him; count the clouds for Your ascension (Ps. 97:2; 103:3); and again: a cloud was lifted up from before their eyes (Acts 1:9); and behold, the Son of man came upon the clouds of heaven (Dan. 7:13). Therefore, in order for the disciples to believe that this voice is the voice of God Himself, a cloud appears, and a bright one at that: And I say to Him again, Behold the cloud of the light of their autumn: and behold a voice from the cloud, saying: This is My beloved Son, in Him I am well pleased: Hear Him (Matthew 17:5)! For when God threatens, then he shows a dark cloud, as for example on Mount Sinai: Moses went into the midst of the cloud and into darkness (Ex. 24:18), and smoke ascended like the smoke of a cave (- 19:18). Here, since He intended not to frighten, but to teach, a bright cloud appears. And while Peter said: Let us make three canopies, He Himself showed a canopy not made with hands. Therefore, there is incense and smoke from the cave, and here there is an indescribable light and a voice. Then - to show that he was not just talking about one of the three, but specifically about Christ, the others left, because if they were talking about just one of them, then after removing the two, Jesus would not have remained alone. Why did the cloud overshadow not only Christ, but everyone? – If it had overshadowed Christ alone, then one would have thought that the voice came from Christ Himself. Therefore, the Evangelist, preventing this very thing, says that the voice was from the cloud, that is, from God. What does this voice say? – This is My beloved Son! If Jesus is the beloved Son, then do not be afraid, Peter! You should have already known His power and believed in His resurrection; if you do not know, then at least be encouraged by the voice of the Father. If God is omnipotent, as He really is, then the Son is omnipotent; Therefore, do not be afraid of threatening dangers. If you do not agree to this, then at least consider that He is the Son and the beloved Son: This is My beloved Son! If He is the beloved, then do not be afraid: for who will destroy the one whom he loves? So, do not be embarrassed, even if your love for Him was immeasurable; but you do not love Him as much as He who gave birth to Him loves Him, Who is well pleased with Him... He loves Him not only because He begot Him, but because He is equal to Him in everything, and has the same will with Him. Consequently, the reason for His love is twofold, or even threefold: that is, that He is His Son, that He is His beloved, that in Him is all His good pleasure. What is it: O Nemzhe was well pleased? – It’s as if the Father says this: “In Him is My peace and delight, because He is completely equal to the Father in everything; His will is one with the will of the Father, and, being the Son, He is in everything one with the One who gave birth.” Listen to him - so that if He wanted to be crucified on the cross, do not resist him. And when I heard the disciples fall, I was greatly afraid. And Jesus came, touched them, and said: Arise, and do not be afraid. Lifting up his eyes, he saw nothing but one lucyca (Matt. 17:6, 7, 8). Why were they so amazed as soon as they heard these words? Although there had been such a voice before at the Jordan, at the gathering of the people, no one experienced anything like it; and after again, when there was thunder, as they said, no one experienced anything like this. Why did they prostrate themselves on the mountain? The reasons for this are the solitude and height of the place, deep silence, transformation combined with horror, extraordinary light and an outstretched cloud; all this plunged them into great trepidation: striking objects surrounded them from everywhere, and they fell in horror and bowed down. But so that fear, acting for too long, does not deprive them of memory, for this purpose He immediately dispels their fear and appears to their eyes alone; and commands them not to reveal this to anyone until He rises from the dead. And to those who came down from the mountain, Jesus commanded them, saying: Show to no one visions until the Son of Man rises from the dead (Matthew 17:9). And truly, the more wonderful things they would tell about Him, the more difficult it would be for many to believe it; Moreover, the temptation about the cross increased even more. That is why He commands them to be silent, and not only commands them, but again reminds them of His sufferings, as if giving the reason why He commanded them to be silent. However, He did not forever forbid them to reveal it, but only until He rose from the dead. Having kept silent about what was very unpleasant, He says only one thing that is comforting. What - after this? Could they be tempted? - no way: for it was only necessary to pass the time to the cross; and afterward they were filled with the Spirit, and in the signs they found a voice to help them. Everything that they said afterwards was worthy of belief: since deeds, louder than any trumpet, proclaimed His power, and events no longer aroused any temptation. However, if we want, we can see Christ not in the same form in which the Apostles saw Him on the mountain, but in a much better form: for He will come later not in the same form. Then He, sparing the disciples, showed them as much glory as they could bear; - after that He will come in the glory of His Father, not with Moses and Elijah only, but with countless armies of Angels, with Archangels, Cherubim, with all their countless hordes; not one cloud will be over His head, but the whole heaven will be concentrated over Him. Just as the judges, when they pronounced their judgment publicly, after the curtains were taken away, they showed themselves to everyone: so exactly everyone will see Christ then seated, and all people will appear to Him, and He Himself will answer them with His own lips. To others he will say: come, blessed of My Father, to others he will say: good servant and faithful, you have been faithful in few, I will set you over many; and to others, defining otherwise, he will say: go cursed into eternal fire, and to some: the wicked servant and the lazy / (Matthew 25:21,26,34,41). Then the righteous will be enlightened like the sun (-13:43), but also more than the sun. This is said not because their luminosity was exactly the same as that of the sun, but because we do not know another luminary more brilliant than the sun. Jesus Christ, through an object known to us, only wanted to depict the future glory of the saints. Likewise, when the Evangelist says that Jesus shone like the sun on the mountain, he says so for the same reason; and that this light was more than what was compared (sunlight), this was proved by the disciples by falling on their faces (for if this light had not been extraordinary, but similar to the sun, then they would not have fallen, but would have easily carried it away). So, the righteous at that time will be enlightened like the sun, and even more; sinners will experience extreme disasters. Then there will be no need for evidence, denunciation, witnesses: for the One who judges is at the same time a witness, an accuser, and a Judge; He knows everything clearly: everything is naked and declared before His eyes (Heb. 4:13). No one will appear there rich or poor, strong or weak, wise or foolish, slave or free, but all these features will disappear, and only matters will be dealt with. For if in the courts someone convicted of mismanagement or murder receives a worthy execution, no matter who he is, then how much more will it be for us. So, to prevent this from happening to us, let us take off our unclean clothes, put on the weapons of light, and the glory of God will overshadow us. Listen to what Paul says: this is great attainment—godliness with contentment (1 Tim. 6:6). Let us enrich ourselves with this only wealth, so that here we can enjoy peace and achieve future blessings, the grace and love of our Lord Jesus Christ, to whom be glory and power with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen 141. From the LVI conversation of St. John Chrysostom on the Gospel of Matthew. See Full. Collected, created, holy. Chrysostom, in Russian. translation, vol. VII, ed. 1901 St. Petersburg, countries. 572 – 584. You might be interested in: