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.
All Commentaries on Matthew 17:9 Go To Matthew 17
John Chrysostom
AD 407
Nothing then is more blessed than the apostles, and especially the three, who even in the cloud were counted worthy to be under the same roof with the Lord.
But if we will, we also shall behold Christ, not as they then on the mount, but in far greater brightness. For not thus shall He come hereafter. For whereas then, to spare His disciples, He discovered so much only of His brightness as they were able to bear; hereafter He shall come in the very glory of the Father, not with Moses and Elias only, but with the infinite host of the angels, with the archangels, with the cherubim, with those infinite tribes, not having a cloud over His head, but even heaven itself being folded up.
For as it is with the judges; when they judge publicly, the attendants drawing back the curtains show them to all; even so then likewise all men shall see Him sitting, and all the human race shall stand by, and He will make answers to them by Himself; and to some He will say, Come, you blessed of my Father; for I was an hungered, and you gave me meat; Matthew 25:34-35 to others, Well done, thou good and faithful servant, you have been faithful over a few things, I will set you over many things. Matthew 25:23
And again passing an opposite sentence, to some He will answer, Depart into the everlasting fire, that is prepared for the devil and his angels, Matthew 25:41 and to others, O thou wicked and slothful servants. Matthew 25:26 And some He will cut asunder, and deliver to the tormentors; but others He will command to be bound hand and foot, and cast into outer darkness. Matthew 22:13 And after the axe the furnace will follow; and all out of the net, that is cast away, will fall therein.
Then shall the righteous shine forth as the sun; Matthew 13:43 or rather more than the sun. But so much is said, not because their light is to be so much and no more, but since we know no other star brighter than this, He chose by the known example to set forth the future brightness of the saints.
Since on the mount too, when He says, He did shine as the sun, for the same cause did He so speak. For that the comparison did not come up to His light, the apostles showed by falling down. For had the brightness not been unalloyed, but comparable to the sun; they would not have fallen, but would easily have borne it.
The righteous therefore will shine as the sun, and more than the sun in that time; but the sinners shall suffer all extremities. Then will there be no need of records, proofs, witnesses. For He who judges is Himself all, both witness, and proof, and judge. For He knows all things exactly; For all things are naked and opened unto His eyes. Hebrews 4:13
No man will there appear rich or poor, mighty or weak, wise or unwise, bond or free; but these masks will be dashed in pieces, and the inquiry will be into their works only. For if in our courts, when any one is tried for usurpation, or murder, whatever he may be, whether governor, or consul, or what you will, all these dignities fleet away, and he that is convicted suffers the utmost penalty; much more will it be so there.
Therefore that this may not be so, let us lay aside our filthy garments, let us put on the armor of light, and the glory of God will wrap us around. For what is even grievous in the injunctions? Or what is there not easy? Hear, for instance, the prophet speaking, and then you shall know the easiness thereof. Neither though thou bow as a collar your neck, and strew beneath you sackcloth and ashes, not even so shall you call a fast acceptable; but loose every bond of iniquity, unloose the twisted knots of oppressive bargains. Isaiah 58:6
See a prophet's wisdom, how stating first whatever was irksome, and removing it, he exhorts them to obtain salvation by the duties that are easy; signifying, that God needs not toils, but obedience.
Then implying that virtue is easy, but vice grievous and galling, he makes it out by the bare names; For, says he, vice is a bond, and a twisted knot, but virtue is a disengagement and release from all these.
Tear in sunder every unjust compact; thus calling men's bills about the interest due to them, and the sums they have lent.
Set at liberty them that are bruised; them that are afflicted. For such a being is the debtor; when he sees his creditor, his mind is broken, and he fears him more than a wild beast.
Bring in the poor that are cast out to your house; if you see one naked, clothe him, and them that belong to your seed you shall not overlook. Isaiah 58:7
Now in our late discourse which we made unto you when declaring the rewards, we showed the wealth arising from these acts; but now let us see if any of the injunctions be grievous, and transcending our nature. Nay, nothing of the kind shall we discover, but quite the contrary; that while these courses are very easy, those of vice are full of labor. For what is more vexatious than to be lending, and taking thought about usuries and bargains, and demanding sureties, and fearing and trembling about securities, about the principal, about the writings, about the interest, about the bondsmen?
For such is the nature of worldly things; yea, nothing is so unsound and suspicious as that which is accounted security, and contrived for that purpose; but to show mercy is easy, and delivers from all anxiety.
Let us not then traffic in other men's calamities, nor make a trade of our benevolence. And I know indeed that many hear these words with displeasure; but what is the profit of silence? For though I should hold my peace, and give no trouble by my words, I could not by this silence deliver you from your punishment; rather it has altogether the opposite result; the penalty is enhanced, and not to you only, but to me also, does such a silence procure punishment. What then signify our gracious words, when in our works they help us not, but rather do harm? What is the good of delighting men in word, while we vex them in deed, bringing pleasure to the ears, and punishment to the soul? Wherefore I must needs make you sorry here, that we may not suffer punishment there.
For indeed a dreadful disease, beloved, dreadful and needing much attendance, has fallen on the church. Those, namely, who are enjoined not even by honest labors to lay up treasures, but to open their houses to the needy, make a profit of other men's poverty, devising a specious robbery, a plausible covetousness.
For tell me not of the laws that are without; since even the publican fulfills the law that is without, but nevertheless is punished: which will be the case with us also, unless we refrain from oppressing the poor, and from using their need and necessity as an occasion for shameless trafficking.
For to this intent you have wealth, to relieve poverty, not to make a gain of poverty; but thou with show of relief makest the calamity greater, and sellest benevolence for money. Sell it, I forbid you not, but for a heavenly kingdom. Receive not a small price for so good a deed, your monthly one in the hundred, but that immortal life. Why are you beggarly, and poor, and mean, selling your great things for a little, even for goods that perish, when it should be for an everlasting kingdom? Why do you leave God, and get human gains? Why do you pass by the wealthy one, and trouble him that has not? And leaving the sure paymaster make your bargain with the unthankful? The other longs to repay, but this even grudges in the act of repaying. This hardly repays a hundredth part, but the other an hundredfold and eternal life. This with insults and revilings, but the other with praises and auspicious words. This stirs up envy against you, but the other even weaves for you crowns. This hardly here, but the other both there and here.
Surely then is it not the utmost senselessness, not so much as to know how to gain? How many have lost their very principal for the interest's sake? How many have fallen into perils for usurious gains. How many have involved both themselves and others in extreme poverty through their unspeakable covetousness!
For tell me not this, that he is pleased to receive, and is thankful for the loan. Why, this is a result of your cruelty. Since Abraham too, contriving how his plan might take with the barbarians, did himself give up his wife to them; not however willingly, but through fear of Pharaoh. So also the poor man, because you count him not even worth so much money, is actually compelled to be thankful for cruelty.
And it seems to me as though, should you deliver him from dangers, you would exact of him a payment for this deliverance. Away, says he; let it not be. What do you say? Delivering him from the greater evil, you are unwilling to exact money, and for the lesser do you display so much inhumanity?
Do you see not how great a punishment is appointed for the deed? Do you not hear that even in the old law this is forbidden? But what is the plea of the many? When I have received the interest, I give to the poor; one tells me. Speak reverently, O man; God desires not such sacrifices. Deal not subtly with the law. Better not give to a poor man, than give from that source; for the money that has been collected by honest labors, thou often makest to become unlawful because of that wicked increase; as if one should compel a fair womb to give birth to scorpions.
And why do I speak of God's law? Do not even ye call it filth? But if you, the gainers, give your voice so, consider what suffrage God will pass upon you.
And if you will ask the Gentile lawgivers too, you will be told that even by them this thing is deemed a proof of the most utter shamelessness. Those, for example, who are in offices of honor, and belong to the great council, which they call the senate, may not legally disgrace themselves with such gains; there being a law among them which prohibits the same.
How then is it not a horrible thing, if you ascribe not even so much honor to the polity of Heaven, as the legislators to the council of the Romans; but Heaven is to obtain less than earth, and you are not ashamed even of the very folly of the thing? For what could be more foolish than this, unless one without land, rain, or plough, were to insist upon sowing? Tares therefore, to be committed to the fire, do they reap, who have devised this evil husbandry.
Why, are there not many honest trades? In the fields, the flocks, the herds, the breeding of cattle, in handicrafts, in care of property? Why rave and be frantic, cultivating thorns for no good? What if the fruits of the earth are subject to mischance; hail, and blight, and excessive rain? Yet not to such an extent as are money dealings. For in whatsoever cases of that sort occur, the damage of course concerns the produce, but the principal remains, I mean, the land. But herein many often have suffered shipwreck in their principal; and before the loss too they are in continual dejection. For never does the money-lender enjoy his possessions, nor find pleasure in them; but when the interest is brought, he rejoices not that he has received gain, but is grieved that the interest has not yet come up to the principal. And before this evil offspring is brought forth complete, he compels it also to bring forth, making the interest principal, and forcing it to bring forth its untimely and abortive brood of vipers. For of this nature are the gains of usury; more than those wild creatures do they devour and tear the souls of the wretched. This is the bond of iniquity: this the twisted knot of oppressive bargains.
Yea, I give, he seems to say, not for you to receive, but that you may repay more. And whereas God commands not even to receive what is given (for give, says He, to them from whom you look not to receive), you require even more than is given, and what you gave not, this as a debt, you constrain the receiver to pay.
And thou indeed supposest your substance to be increased hereby, but instead of substance you are kindling the unquenchable fire.
That this therefore may not be, let us cut out the evil womb of usurious gains, let us deaden these lawless travailings, let us dry up this place of pernicious teeming, and let us pursue the true and great gains only. But what are these? Hear Paul saying Godliness with contentment is great gain. 1 Timothy 6:6
Therefore in this wealth alone let us be rich, that we may both here enjoy security, and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might with the Father and the Holy Spirit, now and always, and world without end. Amen.
