Luke 9:28Meaning & Commentary from the Church Fathers

Meanwhile, Matthew and Mark relate that the Lord brought the disciples to the mountain on the sixth day. This can symbolize that after six thousand years have passed, given that a thousand years is as one day in the sight of God. However, given that actual time exceeds six thousand years, we tend to view the six days as a symbolic reference. The creation of the entire world unfolded in six days, leading us to comprehend creation through time and the world through creation. Thus, the forthcoming resurrection is depicted as being realized through the conclusion of the world's appointed time. It is also possible to interpret that one who rises above worldly matters and transcends the actions of this age will see the eternal rewards of the future resurrection.

Let us rise above the struggles of this present age to behold God face to face! Ascend the mountain, O herald of Zion! If he who proclaims the good news of Zion climbs the mountain, how much more diligently should he proclaim the risen and glorified Christ! It is possible that many will witness Him in the flesh! Many of us have known Christ in His human form, but we do not perceive Him thus any longer.

While many have known Him and have seen Him—despite His lack of form or beauty—only three disciples were chosen and led up the mountain. It can be suggested that these three symbolize the entirety of humanity, since all humankind descended from the three sons of Noah, though it is clear they are among the elect. Does this imply that only those who confess Christ will attain the grace of resurrection? The unrighteous do not rise for judgment; rather, they face punishment as though judgment has been finalized. Thus, three were chosen to ascend the mountain, while two were chosen to be in the presence of the Lord. Both numbers possess a sacred quality; no one will behold the glory of the resurrection without preserving the mystery of the Trinity with pure faith. Peter, who held the keys to the Kingdom of Heaven, accompanied John, who was entrusted with the Mother, and James, the first to ascend to the episcopal office.

Peter was the first among the apostles to boldly proclaim Jesus as the Christ, the Son of God, and he deeply considered the Lord's words regarding His sufferings. Meanwhile, James and John, whom the Lord referred to as the sons of thunder, were willing to endure suffering for His sake, as the Lord had declared that anyone wishing to follow Him must indeed take up their cross.

Jesus ascends this mountain, accompanied by His three closest disciples, Peter, James, and John, allowing them to witness His divine glorification on earth. This experience serves to affirm their faith in Him as the Son of God, a truth they had recently affirmed through Peter, while simultaneously strengthening their belief in preparation for the impending sufferings and crucifixion of Christ.

According to Luke’s account, Jesus, acknowledged as the Son of God, ascends the mountain to pray, and His transformation occurs while He is immersed in prayer. The Evangelists depict the Transfiguration in distinct ways: Matthew and Mark broadly state that He was transfigured (μετεμορφωθη) before them, then they emphasize the alteration of His countenance. Luke notes that His face appeared different, while Matthew describes it as shining like the sun. They then proceed to illustrate the change in His attire: Matthew states, "His garments were white as light," while Luke describes them as radiant. Mark, who does not elaborate on the transformation of Christ’s face, vividly depicts the brilliance of His garments, stating they were dazzling white, "whiter than any launderer on earth could whiten them," signifying a luminosity that reflects the heavenly light now radiating from Christ.

The Gospel writers Matthew and Mark note that this event occurred six days later (Matthew 17:1; Mark 9:2), while Luke indicates it was eight days afterward. This is not contradictory as, according to St. Chrysostom’s interpretation, Luke included the day of Jesus' discussion with the Apostles about His impending death, while Matthew and Mark counted only the days separating these two occurrences. The Gospel writers do not specify the name of the mountain; however, tradition identifies it as Mount Tabor, situated in southern Galilee. In his Second Epistle, the Apostle Peter refers to this mountain as holy (2 Pet. 1:18).

The account from Luke reveals that Peter, James, and John, while accompanying Jesus on the mountain, were burdened by sleep; after their customary evening prayers, they dozed off while He engaged in prayer. This echoed their later drowsiness in the Garden of Gethsemane during Jesus’ anguish. Atop the mountain, in the stillness of the night, Christ prayed; the entirety of His ministry and the trials yet to come were laid before Him. The Jewish people, to whom the Messiah’s arrival had been foretold and who were to be the beginning of salvation for humanity, chose to reject their Savior. The religious leaders, who hoped for the Messiah to be a formidable and victorious ruler, looked upon Jesus with disdain and later with malice. The populace, captivated only by His miracles and eager to exploit them, regarded Him merely as a prophet—a notion that is historically known, as numerous prophets had been killed or cast aside. As He contemplated the future, Christ heard the resounding shouts of those who had once applauded Him: Crucify Him, crucify Him! (Luke 23:21) He foresaw His own death, crucified among criminals. As a human, He could not remain unaffected by the betrayal of His people and the suffering that awaited Him; indeed, His heart was heavy with sorrow. Yet, in submission to His Father's will, He sought comfort through prayer, finding unity with God.

From this juncture, He was liberated (in human terms) from the worry that had persisted as long as there was no firm prospect for the continuation of His kingdom. Peter’s declaration on behalf of his fellow apostles served as a reassuring confirmation that the kingdom He established would endure beyond His death, reaching further until the end of time. His heart swelled with the joy of victory, even though the cross loomed ahead. No longer did He feel anxious about departing from His beloved disciples, with whom He had shared so much time. Instead, He readied them for His impending humiliation by illustrating its divine purpose, sharing profound insights about His kingdom, and igniting their hearts with visions of the joy that the gospel they would proclaim would bring to all peoples. His thoughts were focused solely on the future. However, the joy stirred by Peter’s divine revelation was tempered by the reality of His disciples’ limitations. Christ perceived that while they had moved closer to understanding the Messiah's truth, they still clung to a Jewish expectation of a temporal political kingdom, shaped by human desires. They had transcended the common obstacles that blinded others—such as their teacher's origin from Nazareth, His familial connections, His humble standing, His human needs, and His rejection by religious leaders—yet it remained difficult for them to conceive of Him as the only begotten Son of God, one in essence with His heavenly Father. At the conclusion of His final discourse, Christ stated that He would enter into His glory as the Messiah following His suffering and death. This declaration clashed with their preconceived notions, leading to confusion and deep sorrow. It was imperative to uplift them from this gloom, preparing them gradually for the revelation of His coming humiliation. They held onto the promise that some would witness His kingdom in all its splendor before death, but the nearness of this fulfillment had not dawned on them. Six or eight days elapsed, laden with a mix of sorrowful and joyful thoughts; sorrowful, as Christ spoke of His impending sufferings and death, and heavy, as He shattered their aspirations for national revival while painting a bleak picture of their own futures. Yet this sorrow was intertwined with joy, stemming from a vague anticipation of the impending spiritual glory of the new kingdom they would proclaim. Through their ongoing closeness with Him, they gradually started to grasp the essence of His teachings, realizing that true joy and the highest glory emerge from selfless love, exemplifying the teaching that "it is more blessed to give than to receive." The Evangelists provide little detail about these sacred days, leaving us to ponder with reverence what transpired during this holy period. Then came the moment of Christ's divine self-revelation to His disciples (Matthew 17:1-13, Mark 9:1-12, Luke 9:28-36). He selected three disciples from among the apostles, those closest to Him and best able to witness His glory, and ascended a mountain with them for evening prayer. The exact mountain remains unknown, yet since the era of Saint Jerome, it has been commonly held that Mount Tabor is the site of the Transfiguration. Towering magnificently above the surrounding area, it offers stunning views for travelers approaching through the plain of Jezdrilon. Tradition suggests that Christ ascended this very mountain, accompanied by three devoted disciples: Peter, who had just made his profound confession, and the two sons of Zebedee, James and John, both dear to Him. Among them, the younger John was especially close to the Master in spirit. These three had been set apart from the other apostles in notable ways; they were the only ones permitted to enter the room where Jairus’ daughter lay dead, and later they alone witnessed the intense anguish in Gethsemane.

In contrast, Matthew and Mark account only for the complete days separating Peter's declaration from the Transfiguration, which is why they assert 'after six days.' Furthermore, the aspect of 'to pray,' specifically noted when He prayed, is a detail unique to Luke. The Transfiguration occurred amidst prayer, signifying the ultimate act of spiritual devotion.