Matthew 17:2Meaning & Commentary from the Church Fathers

Taking the principal apostles, Jesus led them to a high mountain in solitude, where He was transformed before them: His face shone like the sun, and His clothes became dazzling white. And there appeared Moses and Elijah, conversing with Him (Matthew 17:1-3). Why did Christ choose only these disciples? They excelled among the others: Peter demonstrated his profound love for Jesus, John was favored by Jesus’ special affection, and James affirmed his readiness to share in Christ's suffering, saying, “We can drink the cup” (Matthew 20:22). He further substantiated his commitment through his actions, especially as he faced deep animosity from the Jews that led Herod to consider killing him as a gift to them.

Why did Jesus not raise them immediately? To prevent confusion among the other disciples. Hence, He refrained from mentioning the names of those accompanying Him, knowing the others would have longed to witness such a glimpse of future glory and might have grieved feeling overlooked. Although Christ intended to manifest His glory in a tangible way, this was indeed their desire as well. He spoke of it first so that they would be prepared to contemplate it, with the days heightening their anticipation and compelling them to approach with eager hearts.

Why are Moses and Elijah present? There are several reasons. Firstly, since some viewed Christ as Elijah, others as Jeremiah, or one of the ancient prophets, the appearance of these chief prophets serves to clarify the distinction between the servants and the Lord, affirming Peter’s confession of Christ’s divine sonship. Additionally, the Jews often accused Jesus of breaching the law and blaspheming—believing He misappropriated the Father’s glory and ignited envy: “This Man is not of God, because He keeps not the Sabbath” (John 9:16); and again, “We do not want to stone Thee for a good work, but for blasphemy, and because Thou, being a man, makest Thyself God” (John 10:33). To counter such accusations and to assert His innocence, Jesus presents Moses and Elijah—men renowned for their adherence to the law and fervor for God’s glory. If Moses provided the law, it was presumed he would not tolerate its violation, nor would Elijah, motivated by passion for God’s honor, have obeyed Jesus if he felt opposed to the divine.

Beyond these reasons, Christ sought to demonstrate to His disciples His dominion over life and death, and His sovereignty over heaven and earth. Hence, both the deceased and those who had not yet faced death were present. Moreover, the evangelist highlights the purpose of displaying the glory of the cross, offering comfort to Peter and the other disciples who feared suffering. The two figures did not remain silent; they spoke about the glory Jesus planned to reveal in Jerusalem, namely His suffering and the cross, which bear the same title of glory.

The choice of Moses and Elijah also underscores the virtue required of His disciples. As Christ continually taught, “If any man will come after Me, let him deny himself, take up his cross, and follow Me,” He brought those forward who had shown unwavering dedication to God and the people they served, each having sacrificed greatly. They had boldly confronted tyrants—Moses against Pharaoh, Elijah against Ahab—even when met with ungratefulness and treachery by those they sought to save, leading them away from idol worship. Both figures were humble, one soft-spoken and the other leading a harsh life, yet characterized by selflessness; neither Moses nor Elijah possessed anything except for a heart full of charity.

This occurred in a time when miracles were far less common. While Moses parted the sea, Peter walked upon the waves, moved mountains, healed the sick, cast out demons, and performed incredible deeds simply through his shadow. Though Elijah resurrected a person, the disciples of Christ raised thousands even before receiving the Holy Spirit. By engaging with Moses and Elijah, Christ aimed to encourage His disciples to emulate their love, steadfastness, and caring nature, aspiring to be meek like Moses and zealous like Elijah. One suffered through a three-year famine for his people, while the other pleaded, “Forgive them their sin; and if not, blot me, I pray thee, out of thy book which Thou hast written” (Exodus 32:32).

Through the appearance of Moses and Elijah, Christ reminded His followers of these virtues, glorifying them not only for the disciples to aspire to but also to surpass. When the disciples once suggested, “Let us call down fire from heaven,” evoking Elijah’s similar act, Jesus rebuked them, saying, “You do not know what spirit you are of,” urging them to embrace the excellence of the gift and maintain their composure in the face of provocation. It is important to clarify that this does not suggest a condemnation of Elijah’s character; he was indeed exemplary, but such perfection fit the time he lived in, when people required such guidance. Likewise, Moses was commendable, yet the standards for Christ’s disciples are higher: “Unless your righteousness exceed that of the scribes and Pharisees, you shall not enter the kingdom of heaven” (Matt. 5:20).

This is because the disciples were not merely sent to Egypt but to the entire world, which was in a more desperate state than Egypt; they were not negotiating with Pharaoh but confronting the ultimate adversary—Satan. Their mission was to bind him and deprive him of his possessions, not by parting the sea, but by striking down the depths of wickedness with the rod of Jesse. Imagine what fears did not trouble them: death, loss, disgrace, innumerable afflictions—all more daunting than the sea to the Israelites. Yet Christ taught them to disregard all such fears and to proceed securely, as if traversing dry land. In preparing them, He presented examples of those revered in the Old Testament.

The transfiguration highlighted His splendor without altering His identity. It is important to consider that while His body may appear to have taken on a spiritual aspect, His garments were transformed into such a brilliance that, as another Evangelist notes, “so on earth whiteners cannot whiten.” This earthly process of whitening is tangible and physical, whereas spiritual and ethereal glories elude physical perception, being discernible only through vision.

Alongside this divine splendor, He ascended into heaven, and He will return just as the angels declared: ‘This one who was taken up from you into heaven will also come, in the same way you saw Him go into heaven’ (Acts 1:11).

Understanding the radiance of the Lord's face The illumination of the Lord's countenance, which surpassed the earthly joy experienced by the Apostles, embodies the light of the profound negative theology, emphasizing that the blessed and benevolent God is essentially beyond description, unknowable, and infinitely transcendent. It leaves no trace of comprehension for those who seek it, providing no insight into how and in what manner it is both One and Triune. The Uncreated cannot be confined by creatures, and the Infinite cannot be grasped by those bound by limitations.

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Interpreting the Lord's brilliant garments The method of affirmative theology is further categorized into three types: action, Providence, and Judgment. The category pertaining to action, drawn from the beauty and grandeur of creation, reveals that the Almighty is the Creator. This is symbolized by the bright garments of the Lord, which indicate a correspondence with the visible creation.

His face shone like the sun, appearing thus to them, more radiant than the sun itself, transcending human expression. Likewise, His garments became radiant white, reflecting this divine brightness upon them. Therefore, if any among you wishes to love Jesus, as Peter did, or seeks to be cherished by Him, like John, or stands as a burden to His foes, like James (the demons), they shall ascend to a high mountain, representing the pinnacle of understanding, and behold His glory, to the extent that humanity can comprehend it: I refer to the mysteries that remain concealed from sight. It is fitting to assert that the face of Jesus symbolizes the essence of His teachings, while His garments represent the verbal expressions of those teachings, shrouding their meaning like a covering. His face radiates light, illuminating all who gaze upon Him, while His garments, pure and bright, contain no shadows or obscurity.

In this state, we may experience transformation, for when we are lifted up the mountain at the moment of prayer, we transcend the flesh, as Paul describes (cf. 2 Cor. 12:2-3), and John, the teacher of Mount Sinai, leads to the wonder and astonishment of questioning whether this remarkable vision occurred within the body or beyond it.

on the mountain the Godhead,” noting that “the goodness of the truly Mighty is the knowable and contemplated Godhead.” Basil the Great adds that this Light embodies the Goodness of God, recognized only through the gifts of the Divine Spirit. He explains again that “Peter and the sons of Thunder saw His Goodness on the mountain... which outshone the sun, honored to perceive a glimpse of His glorious return.” Furthermore, Damascene the Theologian and John Chrysostom identify this Light as the natural radiance of the Godhead, with the former stating that “the Son, being born of the Father, has within Himself a beginningless and natural radiance..., and the glory of the Godhead also becomes the glory of the body.” Chrysostom expounds that “the Lord appeared on the mountain in His highest radiance, as the Godhead revealed His glory.” This Divine and ineffable Light, representing the Godhead, the Kingdom of God, Goodness, and Sovereignty of God’s nature, is the vision and joy of the saints through the ages. Contrarily, the Aquinians refer to it as an apparition and a being. Those who reject their heretical views concerning the Divine Light, believing in God's eternal and unchanging essence and actions, are falsely labeled as extremists. Such claims should be disregarded, for while the Divine Light is timeless, God exists as one for us in the singular Godhead, which encompasses both timeless essence and timeless grace—that is, God’s grace and its radiance.

Since the Aquinians sought to argue that the Light seen on Tabor emanating from the Savior is merely a phantom or a creature, they have faced repeated exposure to their fallacies and have been subjected to written excommunication and anathema. They denigrate the incarnate nature of God, asserting irrationally that His Godhead is of a created essence, attempting to reduce the Father, Son, and Holy Spirit to the limits of creaturely understanding, despite their unity within the one Godhead comprising three Hypostases. If they claim to honor Godhead as non-eternal, they are clearly stating that two deities exist within the singularity of God—one created and the other uncreated—which shows their impious intent surpassing even those of ancient heretics.

At another point, attempting to disguise their malice, they claim the Light illuminating Tabor is non-corporate, while simultaneously suggesting it is God's essence. Their argument reveals further blasphemies; they imply that if this Light was visible to the Apostles, it must mean that God's essence is also observable. However, let them remember the words: “No one has been in ‘the substance of the Lord’” (Jeremiah 23:18), indicating that neither men nor angels have comprehended or articulated the essence of God. The six-winged Cherubim cover their faces due to the overwhelming radiance emanating from Him. The immaterial nature of God has never been beheld by any creature. By asserting that this Light represents God’s essence, the Aquinians inadvertently acknowledge the complete inaccessibility of witnessing that Light. The chosen Apostles were unable to perceive it on the mountain, thus rendering the Lord's promise untrue. Therefore, it cannot be said that “we have seen His glory... being with Him on the holy mountain,” and “Peter and those who were with him... awoke and saw His glory” (John 1:14; 2 Peter 1:18; Luke 9:32). Another author remarks that John, beloved by Christ, “saw on the mountain the very naked Godhead of the Word.” Thus, the Lord’s selected disciples genuinely beheld that incorporeal and Divine Radiance, while the Godhead itself remained concealed in its essential Hiddenness, which is disputed by Barlaam, Akindinus, and their followers.

When one contends that the Acindians assert the Light to be identical to God’s essence, claiming it to be visible, they inadvertently reveal their deception by suggesting that this Light makes God's essence perceivable. They further err by claiming that God's essence is revealed through created beings. Their misguided assertion implies that the Light of Christ’s Transfiguration is itself a created entity. However, it must be clarified that it is not the essence but God's creative energy that is manifested through creation. Hence, their assertion aligns with the heresy of Eunomius, as they argue that God's essence is cognizable through created entities. The nature of their impiety breeds extensive reproach and, consequently, every devout person should steer clear of them and shun all engagement with their beliefs. One should distance themselves from their doctrines as if from a multi-headed hydra, which threatens the integrity of godliness.

Moreover, any claim that the Light seen on Tabor is merely a temporary spectacle reveals a misunderstanding of its nature. This Light, described by saints in their hymns and writings as unspeakable, uncreated, eternal, boundless, and invisible, transcends human comprehension. While they contend that the flesh of Christ was glorified alongside the perception of this Light, the visible body remained inaccessible to those incapable of absorbing what even angels cannot comprehend. It is not the reality of what He did not embody that transformed, nor did He alter into something new; rather, He revealed Himself to His disciples, opening their discernment so they could see. Remaining unchanged, He presented Himself to the disciples as before, for He is the True Light—the embodiment of glory, shining forth like the sun, though an imperfect likeness, for the created can never perfectly portray the uncreated.

Luke the Evangelist notes, “there was, when He prayed, a different vision of His face” (Luke 9:29); Matthew states, “His face was enlightened like the sun” (Matthew 17:2). These accounts do not imply that this Light is subject to the senses, but rather illustrate how Christ is to those who live in the spirit as the sun is to those living in the flesh. Those graced with Divine gifts require no other illumination for understanding the Godhead. This transcendent Light was manifested to the Apostles during a time of prayer, signifying that such a vision arises from communion with God. True beauty can be perceived only by a purified heart; thus, one who gazes upon it becomes a partaker, reminiscent of how Moses’ face shone after his encounter with God. Did you know that Moses was transformed when he ascended the mountain and witnessed God’s Glory? Though he did not effect the transfiguration himself but merely experienced it, our Lord Jesus Christ possessed this Light intrinsically. He needed not to pray for this Light to radiate from His flesh; instead, He demonstrated the source of the Light granted to God’s saints and how they can behold it, for it is written, “the saints shall be enlightened as the sun” (Matthew 13:43).

We maintain that during the Transfiguration, Christ revealed not any foreign Light but that which was veiled within His flesh. This Light represented the Divine nature—hence uncreated and Divine. According to the teachings of the Theological Fathers, Jesus Christ was transfigured on the mountain not by any change or perception of something new but by revealing to His disciples what He had always possessed, aiding them in seeing rather than remaining blind. Evidently, the eyes that see by nature are blind to that Light. This Light is not a sensory illumination, and those who beheld it did not merely do so through physical eyesight; they were transformed by the Divine Spirit’s power, permitting them to witness a metamorphosis through the reception of their mortality enveloped in union with the Word of God. Hence, the One who miraculously conceived and bore Him recognized Him as God Incarnate; Simeon, who cradled the Child, and Anna, who approached them—both saw this Divine power shine through, as if through a glass.

Why did the Lord select the foremost Apostles to ascend the mountain with Him before the Transfiguration? Clearly, to reveal to them something magnificent and mysterious. What was particularly wondrous about presenting a physical light, which not only the chosen ones but also all the Apostles experienced during that time? What necessity existed for them to transform their sight through the Spirit's power to witness this light if it were corporeal? The Glory and Kingdom of the Father and the Holy Spirit cannot be expressed through any sensory light. Will Christ return with such Glory and Kingdom at the age's end, when there will be no need for air or space? As stated by the Apostle, “God will be all in all” (1 Corinthians 15:28), meaning that He will fulfill all for all. If He is all in all, He is also Light. Thus, we conclude that the Light of Tabor represented the Light of God.

The Evangelist John, through Divine Revelation, clarifies that in the coming eternal city, there will be no need for the sun or moon to shine, for “the glory of God shall enlighten it, and the Lamb shall be its lamp” (Revelation 21:23). Isn’t it evident that he points toward the same Jesus, who was divinely transfigured on Tabor, where His flesh displayed a radiance revealing the Godhead’s Glory to those who journeyed up the mountain with Him? Similarly, the Theologian describes the inhabitants of that city, stating, “They shall not require light from the light, nor light from the sun, for the Lord God illuminates them, and there shall be no night there” (Revelation 22:5). What, we may ask, is this other Light, which contains “no change or transmutation” (James 1:17)? What Light is immutable, if not the Light of God? Furthermore, how could Moses and Elijah be illuminated and recognized through sensory means, given that it is confirmed they “appeared in glory, and spoke of His departure, which He was about to accomplish at Jerusalem” (Luke 9:31)? How could the Apostles identify those they had never seen previously without the mysterious power of Divine Light opening their spiritual perception?

Instead, we must affirm, in accordance with the sacred teachings of the saints and the theological wisdom of the Church, that this resplendent Light is neither a created entity nor the essence of God, but an everlasting, inherent grace, brilliance, and energy that eternally flows from the divine essence—let them be anathema.

The energy of the essence remains closely united with the essence while remaining distinct from it. There are those who err in thinking that God possesses no inherent energy, insisting instead that the divine essence and energy are wholly identical and indistinguishable. This misbelief leads to the erroneous notion that the divine essence is denuded of its properties, which directly contradicts the teachings of the Church, which assert that only nothingness lacks energy. Such thoughts echo the errors of Sabellius, who sought to confuse and merge the three divine hypostases, thereby misrepresenting the unity and distinctiveness of God’s essence and energy. The insights of the saints, especially those articulated at the Sixth Ecumenical Council regarding Christ's dual energies and wills, illustrate that while divine essence and energy are inseparable, they retain their distinctions—therefore, to these misguided individuals, let them be anathema.

The innate energy of the essence is incorruptible. Conversely, those who suggest that the divine energy of the triune Godhead is a created force, compelling them to regard the divine essence as created, are dangerously approaching outright blasphemy. This notion imposes upon the pure Christian faith the taints of Hellenic mythology and the worship of created beings. They refuse to acknowledge, based on the wisdom imparted through sacred theology, that the innate power and energy of the triune God are uncreated. To such individuals, anathema.

The energy of the essence does not divide nor diminish the simplicity of the essence. There are those who assert that such a distinction implies some form of addition within God. They fail to heed the teachings of the saints, who affirm that there can be no addition in God's nature ensuing from natural forces. By mischaracterizing our stance, they assail both us and the saints, who consistently preach God’s simplicity and the proper distinction between His essence and energy, which in no way compromises divine simplicity. To these idle talkers, let them be anathema.

The term "Godhead" encompasses not only the essence of God but also His energy, meaning that divine energy itself is part of God's nature. Despite this, some maintain that the term only pertains to the divine essence, neglecting the understanding that it equally pertains to divine energy. They honor the Godhead of the Father, Son, and Holy Spirit solely through the lens of essence while failing to recognize that the Divine energy forms part of that Godhead—anathema to these individuals.

In the essence of God, no created being can participate, yet in His energy, participation is possible. Those who propose that the divine essence can engage in communion—as were the Massalians, who harbored similar beliefs—fail to recognize the divine essence as entirely incorporeal and non-participatory, and instead mistakenly affirm the participatory nature of divine grace and energy—let them be anathema.

To all those who propagate these wicked doctrines, let them be anathema. To Isaac, known as Argyrus, who throughout his life was afflicted by the errors of Barlaam and Akindinus, and despite seeking conversion in his final moments, remained ensnared in his heresy—anathema. To our beloved King Andronicus Palaiologus, who convened an initial council against Barlaam and fervently defended the Church of Christ through his words and deeds; he eloquently upheld the evangelical truths, and following his holy life has found eternal rest—eternal memory.

To Gregory, the holy Metropolitan of Thessalonica, who valiantly opposed Barlaam and Akindinus and their followers, declaring the natural and inseparable energy and power of God to be distinct from creation; Gregory steadfastly proclaimed the unified Godhead—the omnipotent, non-creating God—through teaching and writing, in alignment with the great theologians such as Athanasius, Basil, Gregory the Theologian, John Chrysostom, Cyril, and Maximus the Confessor, ever serving as a righteous companion—eternal memory.

To all those who supported the noble King of Orthodoxy and represented the Church with integrity in speech, writings, and conduct, which included rejecting the various heresies of Barlaam and Akindinus, and instead proclaimed the foundational teachings of piety—eternal remembrance.

To those who attest to the one triune God, asserting His omnipotence and eternality not only in essence but also in energy, maintaining that His divine energy emanates seamlessly from His essence to express an indescribable distinction, thereby affirming the non-divisibility of God's unity as recognized in the Sixth Ecumenical Council—eternal memory.

To those who profess that God is uncreated and without beginning in essence, reaffirming this truth similarly applies to His energy; although God remains transcendent and incomprehensible, He grants worthy believers access to His divine energy—theologians affirm this—eternal memory.

Lastly, to those who believe that the light which ineffably shone during the Lord’s transfiguration is an unapproachable, immeasurable light, revealing the unfathomable splendor of the divine Godhead that the only begotten Son made manifest—eternal memory. Furthermore, those who honor the Light of the transfiguration as uncreated yet do not identify it as God’s essence, maintaining that it manifests as God’s natural glory, eternally connected to His essence, which will be revealed again at Christ’s second coming—eternal memory.

This extraordinary celestial light resembled lightning and embraced the souls of the apostles; it radiated a divine beauty that illuminated everything surrounding it, penetrated the spiritual realm, and summoned Elijah, the fervent champion of God's glory, from the heights above, and Moses, the giver of the Law, from the depths below, fulfilling the words of Scripture: by the testimony of two or three witnesses (the two greatest prophets and the three chosen apostles), every matter shall be established (Deuteronomy 19:15).