Mark 9:4Meaning & Commentary from the Church Fathers

Mysteriously, they would also hear the voice of the Father, who would unveil the Son and proclaim, "This is My Son." How would He make this declaration? It would be at the overshadowing of the cloud, symbolizing the Holy Spirit, who is the very Source of life.

The Lord has the capacity to disclose Himself in various ways to those accompanying Him; to some in one manner and to others differently, which occurs in direct relation to each individual's ability to perceive, shaped by faith.

Indeed, as it is recorded in 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 occurrence and is perpetually active, radiating His light like the sun. Thus, when the Lord declares that some present are not merely historical figures but reflections of those who shine in virtue, it implies that these individuals are granted a place beside Him based on their righteousness. The statement "they shall not taste death" primarily refers to the Apostles, who will not experience physical death before they witness the manifestation of that divine radiance that awaits the saints through the Transfiguration. However, one must recognize that there are various forms of death; the mortification of passions is also referred to as death. Furthermore, the person engaged in an active life, upon conquering their struggles with passions and moving into a state of natural contemplation, experiences a death of the former self, as they transition from the fervent battle against passions to a serene reflection on truths. One who progresses beyond natural contemplation, having detached from everything that has a cause, approaches the Uncaused through theological negation, thereby dying to their previous existence since they no longer dwell among created entities but shift all movement towards the Creator of all. In terms of death, which symbolizes a detachment from all things, the Lord indicates that if they do not taste death, then those virtuous individuals akin to the Apostles will not undergo it until the Lord, transformed, reveals Himself to them in a manner that transcends the existing state of being, affirming the mystery of the Godhead through apophatic theology. As stated by one of the Evangelists, "the Son of Man coming in His glory," and another, "as already they shall see the kingdom of God come in power," this signifies that since He is the Son of God by His divine nature and the Son of Man by His humanity for our sake, He eternally possesses glory as the Son of God, and as the Son of Man, according to the Evangelist, He comes in His glory. He has exalted the human nature He assumed so that just as He appeared transfigured in a suffering body on the mountain, we too, through resurrection, will reclaim our incorruptible body. The phrase "come in power" suggests that the long-awaited imperishable and eternal kingdom of the saints has yet to be fully realized.

Others adhere to its usual meaning and argue that it implies they remained in a state of wakefulness. However, this perspective seems to diminish the significance of βαρέω (to burden, as noted in Luke 21:34, Matthew 26:43, etc.) and implies they were drawn into sleep.

A different interpretation portrays the Apostles as engaged with their surroundings during their time on the holy mountain, albeit in a state of physical weariness, able to see everything with their eyes. Given the extraordinary splendor and majesty of the miracle described by the Evangelists, true sleep seems implausible. Thus, the first interpretation is preferable. This event is better understood as follows: Jesus Christ ascended the mountain with His disciples late in the day (as indicated by the fact that He descended the following day). The tired apostles, fatigued from their day’s work, fell asleep (similar to their experience in the garden of Gethsemane) while Jesus prayed. When the radiance of Christ’s transformation occurred, the brilliance of His face and garments stirred them from their slumber, allowing them to witness this glorious change and the manifestation of two men alongside Him.

Concerning Peter, Luke notes that he began to address the Lord and the two men. Luke highlights that Peter spoke when he realized Moses and Elijah were departing from Jesus (33), yet he was unaware of what he was saying. This observation is also echoed in Mark’s account, which indicates the apostles were confused and terrified. Luke’s initial remarks, along with the content of Peter's speech, suggest that the apostles were not purely fearful at this moment. According to a more precise report from Matthew (6), the fear truly seized them as they heard the voice of God the Father. Prior to that, their emotional state was highly stirred yet pleasantly so; upon noticing Moses and Elijah’s intent to leave, Peter exclaimed to Christ, ‘Lord, it is good for us to be here!’ Eager to prolong the joy that filled him, he could think of no better proposal than making three tents—one for Jesus, one for Moses, and one for Elijah. Remembering this extraordinary state of spirit, the apostle Peter (as relayed by St. Mark) generally termed it fear, which the apostles distinctly felt upon hearing the voice of God the Father.

He declared, "Master, it is good for us to be here; let us make three tabernacles: one for you, one for Moses, and one for Elijah." In the face of such dazzling glory and triumphant celebration, all of his life's worries and dark forebodings about his Master and himself vanished, and in his naïveté, he entertained the hopeful thought that this glorious moment might be able to continue.