Transfiguration of the Lord.

(Mat. 17:1-13; Mark 9:2-13; Luke 9:28-36).

All three Evangelists narrate about this event; moreover, it is worthy to note that they all link it to the Lord’s sermons (delivered over six days — 8 days according to Luke), about His forthcoming sufferings, on the carrying of the cross by His followers and about the imminent revelation of God’s kingdom, present with power. Taking His closest and trusted disciples, who were with Him during the most triumphant and important moments in His earthly life — Peter, James and John — “led them up on a high mountain by themselves” (Mat. 17:1; Mark 9:2 and Luke 9:28). While the Evangelists do not name this mountain, the ancient Christian traditions unanimously witness that it was Mount Tabor in Galilee, south of Nazareth on the magnificent Israeli plains. This majestic mountain, whose height is nearly 3000 feet, is covered halfway up with beautiful vegetation, while a magnificent long-distant panorama presents itself from its top.

The Lord “transfigured before them,” appearing before His disciples in all His heavenly glory, from which “His face shone like the sun, and His clothes became as white as the light” (Mat. 17:2), while according to Saint Mark (9:3) “His clothes became shining, exceedingly white, like snow, such as no launderer on earth can whiten them,” and Saint Luke (9:29) simply states: “His robe became white and glistening.” Evangelist Luke also makes an important supplement, pointing out that the purpose of going up the mountain was to pray and that the Lord transfigured, “as He prayed” (Luke 9:29). The same Evangelist, as distinct from others, advises us that during prayer, “Peter and those with him were heavy with sleep” (Luke 9:32) and having just awakened, saw the Lord’s transfiguration and the manifestation of Moses and Elijah in all their glory. They discussed with Jesus Christ, His prerequisite departure from Jerusalem, which He had to carry out. As Saint John Chrysostom explains, the reason why Moses and Elijah appeared and not some other Prophets was because at times some of the people regarded Christ as Elijah, while at other times, as one of the Prophets. That’s why “the major Prophets appear, in order to differentiate the servant from the Lord.” Moses appeared so as to show that Jesus was not a violator of his law, which is what the Scribes and Pharisees often attempted to present Him as. Neither Moses — through whom God’s commandments were given — nor Elijah, would present themselves and be submissive to Him, Who was not truly the Son of God. The appearance of the deceased Moses and Elijah, who had not seen death as he was taken up to Heaven alive, denotes the Lord Jesus Christ’s sovereignty over life and death, over the heavens and earth. The particularly amazing, grace-filled feeling that enveloped the Apostles’ souls was expressed by Saint Peter’s exclamation: “’Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah’ — not knowing what he said” (Luke 9:33; Mat. 17:4 and Mark 9:5). It was as though Apostle Peter wanted to say: it’s better not to return to the distant world of hatred and slyness, where suffering and death awaits you. Evangelist Mark witnesses (undoubtedly from Peter’s own words) that, the feeling of joy so overwhelmed Peter, “he did not know what to say” (Mark 9:6).

A miraculous cloud — being an indication of an exceptional presence of God — enveloped them (a similar cloud that was ever present in the Holy of Holiest, and was called “sheheena” — 1 Kings 8:10-11). The voice of God the Father was heard from the cloud: “This is My beloved Son, in Whom I am well pleased. Hear Him” (Mat. 17:5; Mark 9:7 and Luke 9:35). The same words were heard during the Lord’s Baptism, but with an addendum “Hear Him,” which must be a reminder of Moses’ prophecy about Christ (Deut. 18:15), while its fulfillment is found in the persona of Jesus. So as not to arouse sensate feelings of the Jews about the Messiah, the Lord directed His Apostles not to reveal this to anyone until His resurrection from the dead. Saint Mark adds a detail taken from Peter’s own words, that the disciples “kept this word to themselves” (9:10), baffled as to why it is fitting for the Lord to die so as to resurrect later, and what is meant by: “rising from the dead” (9:10).

Totally convinced that the Teacher Jesus is truly the Messiah, they inquire: “Why then do the Scribes say that Elijah must come first?” (Mat. 17:10; Mark 9:11). And the Lord confirms that indeed, “Elijah is coming first and will restore all things” (Mat. 17:11; Mark 9:12) (in Greek — apokatastis i.e. restore). Just as the Prophet Malachi prophesied: “Behold, I will send you Elijah the prophet before the great and terrible day of the Lord come. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers; lest I come and smite the earth with a curse” (Mal. 4:5-6) i.e. it is necessary for Elijah to appear on earth and restore the original good and pure feelings in people’s souls. Without this, the Messiah’s work could not have been successful, inasmuch as it would not have found favorable ground in people’s hearts — barnacled with sin and hardened by their ongoing iniquitous lifestyle. The Lord continues: “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished” (mat. 17:12; Mark 9:13) i.e. Elijah had already come in the persona of John the Baptist, who was endowed by God with Elijah’s power and spirit — but they didn’t acknowledge him, threw him into a dungeon and put him to death. The Lord concludes His thought with: “Likewise the Son of Man is also about to suffer at their hands” (Mat. 17:12; Mark 9:12) i.e. just as they did not acknowledge Elijah and killed him, so will they not acknowledge the Messiah and also put Him to death.