Mark 9:1Meaning & Commentary from the Church Fathers

Understanding the Transfiguration should not imply a fundamental alteration in Christ's essence; instead, it signifies the illumination of His form with an indescribable light, with His natural appearance remaining unchanged. Moreover, we should reflect on this mystery. After the conclusion of this world, created in six days, Jesus will take us, His disciples, 'to the high mountain,' which represents heaven, where He will reveal Himself to us in brilliant majesty. Currently, He presents Himself in a form devoid of glory as the Crucified One, the Son of the carpenter, but in that future revelation, we shall behold His glory as the Only Begotten.

However, Matthew and Mark mention that the Lord took the disciples up the mountain on the sixth day. This could be interpreted as signifying the passage of six thousand years, for to God, a thousand years are as a single day. Yet, since we have surpassed six thousand years, it is more fitting to interpret these six days symbolically, as the entire creation was completed in six days. By considering time, we gain understanding of creation; through creation, we comprehend the world. Thus, the anticipated resurrection is indicated here, to be realized with the fulfillment of time within the world. Alternatively, it might suggest that one who ascends above worldly concerns and transcends the movements of this age will, from a lofty perspective, anticipate the eternal rewards of the future resurrection.

Let us rise above the struggles of this world to behold God face to face! Ascend the mountain, O herald of Zion! If one who proclaims the gospel of Zion climbs the mountain, how much more effort should be exerted by those who preach Christ risen in glory! Indeed, many may witness Him in the flesh! Many of us have known Christ according to the flesh, but now we no longer know Him in that way.

Many have seen, as we witness that He lacked form or beauty; yet only three are chosen to be taken up the mountain. It could be recognized that these three encompass the entirety of humanity, as all humankind descends from the three sons of Noah; nevertheless, these are the elect. Does this imply that only those who confess Christ will attain the grace of resurrection? For the wicked will not rise for judgment, but will receive punishment, as though judgment has already been pronounced. Therefore, three were selected to ascend the mountain, and two were chosen to be with the Lord. Both numbers are sanctified, for no one shall witness the glory of the resurrection unless they uphold the mystery of the Trinity with pure faith. Peter, who received the keys to the Kingdom of Heaven, John, who was entrusted with the Mother, ascended the mountain, along with James, the first to take the episcopal seat.

The Lord can show Himself to His followers in various ways—some may receive His revelation in one manner, while others in a different one—each according to their own capacity for understanding, shaped by their faith.

From the Gospel: “Truly I say to you, there are some of those standing here who will not taste death until they have already seen the Kingdom of God come in power.” The Word of God transcends mere historical events; it actively illuminates the world like the sun. Therefore, when the Lord spoke of those present, it was not solely to those disciples in a historical context but also to all who shine through virtue, as if He had declared: “their place is beside Me based on their virtues.” The phrase “they shall not taste death” primarily refers to the Apostles, indicating they will not experience physical death before witnessing the radiance intended for the saints through the Transfiguration. However, the mind recognizes various forms of death; the subduing of passions is also classified as a death. The individual who lives actively and concludes their struggle with passions transitions to natural contemplation, dies to their former self, as they cease their intense battle and turn to the contemplation of truth. Conversely, the one who transcends natural contemplation has relinquished all causes and, through theological negation, arrives at the First Cause—such a person dies in relation to their old self because they no longer engage with created things but instead focus all movement on the Creator of all. Regarding death, which signifies the detachment from worldly matters, the Lord implies that those who embody virtues equal to the Apostles will not encounter it until He, having been transfigured, reveals Himself in a manner that transcends mere affirmative assertions of existing realities and through apophatic theology, underscores the incomprehensibility of the divine mystery. When one Evangelist states: “the Son of Man coming in His glory,” and another asserts: “as already they shall see the kingdom of God come in power,” it conveys this understanding: As the divine Son of God, He possesses eternal glory, and as the Son of Man, He assumed our humanity for our benefit; thus, while possessing divine glory, He also comes as the Son of Man—having exalted the humanity He took on, just as He appeared transfigured in a suffering body on the mountain, we too, through the resurrection, will reclaim our incorruptible bodies. The notion of coming in power indicates that the long-awaited imperishable and eternal kingdom of the saints has yet to be fully realized.

According to the Gospels of Matthew and Mark, this event occurred six days after His last conversation with the apostles (Matthew 17:1; Mark 9:2). Luke, however, states it took place eight days later (Luke 9:28). This is not a contradiction, for, as Chrysostom points out, Luke included both the day of Jesus’ discussion about His impending death and the day He climbed the mountain with His three disciples, while Matthew and Mark counted only the days between these two significant occurrences. Although the Evangelists do not specify the mountain's name, tradition identifies it as Mount Tabor in southern Galilee. The Apostle Peter refers to this mountain as holy in his Second Epistle (2 Peter 1:18).

The account from the Evangelist Luke indicates that Peter, James, and John grew heavy with sleep as they accompanied Jesus to the mountain; after participating in the usual evening prayers, they succumbed to sleep while Jesus prayed—this mirrors their experience in the Garden of Gethsemane during His final moments in prayer. Atop the mountain, shrouded in the quiet of night, Christ prayed, contemplating all that He had accomplished during His ministry and all that lay before Him. The Jewish people, for whom the Messiah was promised and from whom the salvation of humankind would commence, turned away from their Savior: the leaders anticipated a strong, conquering king and initially looked upon Jesus with scorn and subsequently with malice; the populace, captivated by His miracles, regarded Him merely as a prophet, ignoring the fate of other prophets—some whom they had killed and others whom they had banished. As He gazed into the future, Christ heard the hostile shouts of those who had once supported Him: “Crucify Him, crucify Him!” (Luke 23:21); He foresaw His own death and crucifixion alongside criminals. As a man, Christ could not remain unaffected by the thanklessness of the Jewish people nor the suffering that awaited Him; His heart was indeed heavy with sorrow. Nevertheless, in obedience to His Father’s will, He sought solace through prayer and communion with God. As He prayed, He gradually distanced Himself from earthly concerns, rising above all pain and affliction, and ultimately, as if transcending His humanity, He transformed into a supernatural, divine being: His visage altered, His face radiated like the sun, and His garments became dazzling, bright as light.

From this point forward, He was free—at least from a human perspective—from the anxiety that had haunted Him as long as there was no assurance for the continuation of His kingdom. Peter’s confession, representing the other apostles, provided Him with the confidence that the kingdom He established would endure beyond His own mortal life and expand throughout all ages. His spirit was imbued with triumphant joy, even as the cross loomed ahead. He no longer felt troubled about leaving the cherished disciples with whom He had spent so much time, and He prepared them for His impending sorrow by imparting its divine significance. He revealed His profound reflections concerning His kingdom and ignited their hearts with visions of the joy that would envelop all nations through the gospel they were destined to proclaim. His mind and heart were solely focused on the future. However, the joy inspired by Peter's divinely revealed confession was tempered by a surge of sorrow at the state of the apostles themselves. Christ discerned the thoughts of His disciples and recognized that, despite their enhanced understanding of the Messiah, they still envisioned an earthly political kingdom allied with human ambitions and desires. They had surmounted the common invalidating beliefs of the time, such as their teacher’s humble beginnings in Nazareth and Galilee, His human lineage, His modest station, His human needs, His rejection by religious authorities, and His companionship with the marginalized—all of which had served as stumbling blocks for many. Yet, even for them, seeing a man who shared their human experiences made it challenging to grasp that He was the only begotten Son of God, consubstantial with the Father. At the culmination of His final teaching, Christ affirmed that He would attain His glory as the Messiah following His humiliation and death. This proclamation did not align with their preconceived notions; in fact, they struggled to comprehend it, descending into profound despondency. It was essential to lift them from this gloom and gradually ready them for the revelation of His approaching humiliation. Although they held dear the promise that some among them would witness the magnificence of His kingdom before they passed away, they did not consider that this fulfillment was imminent. Days passed, undoubtedly filled with a mix of sorrowful and joyful emotions: they mourned because Christ spoke of His forthcoming sufferings and death, lamented the shattering of their hopes for national restoration, and pondered their own dark futures, yet this sorrow was intermingled with joy stemming from their vague anticipation of the promised spiritual glory of the new kingdom that they would proclaim. Through their continuous association with Him, they slowly grew more attuned to the essence of His teachings, beginning to understand that the purest joy and the highest glory are born from selfless love—how it is indeed "more blessed to give than to receive." The Evangelists remain silent about the sacred days that unfolded during this holy time, leading us to engage in awe-inspiring speculation. But then came the moment of Christ’s divine self-revelation to His disciples. Selecting three from among His apostles, deemed closest to Him and most receptive to perceiving His glory, He ascended a mountain with them for evening prayer, though the specific mountain remains unknown. Since the time of Blessed Jerome, the tradition has identified Mount Tabor as the Mount of Transfiguration. This mountain rises majestically over the landscape, offering a striking view to travelers approaching through the plain of Jezdrilon. According to tradition, Christ ascended this very mountain accompanied by three devoted disciples: Peter, who had just made his significant confession, and the two sons of Thunder, James and John—both beloved, although the younger John held a special closeness to the Master given his spiritual kinship. They had previously been distinguished amidst the apostles under extraordinary circumstances, allowed to join Christ in moments of profound communion with the Father. As night fell after finishing their evening prayers, the three chosen disciples wrapped themselves in their cloaks and rested on the grass, drowsy, anticipating a call from their Master to arise. While they settled, their Master continued in prayer, fully aware of the looming end of His ministry. He brought them along to alleviate the fear His impending death ignited within them, a prospect that seemed contradictory to their understanding of the Messiah, and to fortify them for the distressing sight of His humiliation to come. He aimed to reveal to them the fullness of the glory awaiting Him upon His departure, thus showing them that, although unseen, He would ever be more capable of assisting them. He would soon receive a solemn consecration to the cross along with a powerful encouragement for His soul as He faced death. In His humanity, during this peak of His strength, He could not help but shudder at the mere thought of death. The protracted anguish of a shameful and agonizing end darkened His spirit at times. But who can comprehend the profound moral anguish as He contemplated sacrificing Himself for sin while being entirely holy; as He realized that, out of His immeasurable love for His people, He would die at their hands like an adversary; that, though innocent and spotless, He was to endure the fate of a criminal; that, as the beloved Son of God, He would be condemned as a blasphemer? As He persisted in prayer, His soul transcended all earthly grief. A transformation occurred within Him; the shadows of sorrow and fear lifted, replaced by an overwhelming light of indescribable joy.