Mateus 17
Glossa Ordinaria
Mateus 17:2
[(as quoted by Aquinas, AD 1274)] (e Bed. in Luc.) Or; the raiment of Christ shadows out the saints, of whom Esaias says, With all these shalt than 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. — Catena Aurea by Aquinas
Mateus 17:4
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;" and they are likened to snow because they shall be white with virtues, and allthe heat of vices shall be put far away from them. It follows, "And there appeared unto them Moses and Elias talking with them. "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 show 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.
Mateus 17:5
[(as quoted by Aquinas, AD 1274)] (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 shown the working of the whole Trinity; there was the Son incarnate, the Holy Ghost appealing 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 shown 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. — Catena Aurea by Aquinas
Mateus 17:20
[(as quoted by Aquinas, AD 1274)] (interlin.) So that the sense then is, Ye shall say to this mountain, that is to the proud devil, Remove hence, that is from the possessed body into the sea, that is into the depths of hell, and it shall remove, and nothing shall be impossible to you, that is, no sickness shall be incurable. — Catena Aurea by Aquinas
Mateus 17:21
[(as quoted by Aquinas, AD 1274)] (ord.) Or; This class of dæmons, that is the variety of carnal pleasures, is not overcome unless the spirit be strengthened by prayer, and the flesh enfeebled by fast. — Catena Aurea by Aquinas
Mateus 17:24
[(as quoted by Aquinas, AD 1274)] (non occ.) The disciples were exceeding sorrowful when they heard of the Lord's passion, and therefore that none might ascribe His suffering to compulsion, and not to a voluntary Submission, he adds an incident which instances Christ's power, and is submission; And when they were come to Capernaum, there came to Peter those who received the didrachma, and said unto him, Doth not your Master pay the didrachma? — Catena Aurea by Aquinas
Mateus 17:25
[(as quoted by Aquinas, AD 1274)] (ap. Anselm.) Otherwise; Peter answered, Yea; meaning, yea, He does not pay. And Peter sought to acquaint the Lord that the Herodians had demanded tribute, but the Lord prevented him; as it follows, And when he had entered into the house, Jesus prevented him, saying, Of whom do the kings of the earth receive custom or tribute, (i. e. head-money,) of their children, or of strangers? — Catena Aurea by Aquinas
Mateus 17:27
[(as quoted by Aquinas, AD 1274)] (ap. Anselm.) For by custom every several man paid a didrachma for himself; now a stater is equal to two didrachmas. — Catena Aurea by Aquinas
Mateus 17:27
[(as quoted by Aquinas, AD 1274)] (non occ.) Or because Jesus had not any image of Cæsar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Cæsar, not out of their own stock, but out of the sea. But He takes not the stater into His own possession, that there should never be found an image of Cæsar upon the Image of the invisible God. — Catena Aurea by Aquinas