ACC ~ Luke 9 v28 - 36

OVERVIEW:

Jesus’ “exodus, which he was about to fulfill in Jerusalem” refers to his “departure,” his death, resurrection and ascension. To this Jesus, Son and chosen Servant, all should listen (CYRIL OF ALEXANDRIA). The eighth day on which this event takes place foreshadows the resurrection, which also occurs on the eighth day. Peter, James and John, who go up the mountain with him, are sons of the church, for they will come to see God’s triumph in the cross and behold the glory of the resurrection because of the purity of their faith (AMBROSE).

Moses and Elijah appear on the mount with Jesus and the disciples as pillars who were the two witnesses from Mount Sinai “in the hollow of the rock” (CYRIL OF JERUSALEM). They represent the Law and Prophets, and Jesus, the Word of God, appears with them to show that he is Lord of the prophets (EPHREM THE SYRIAN). Only Luke records the content of their heavenly conversation: Moses and Elijah are speaking about the mystery of Jesus’ exodus in Jerusalem (BEDE).

Even though they are asleep, the disciples are able to perceive the glory of God. Peter’s great devotion to Jesus, Moses and Elijah wanted to make three tabernacles, although in the ignorance of his humanity he did not realize that human beings cannot make a tabernacle for God (AMBROSE). For Peter, seeing the glory of Jesus and Moses and Elijah, the kingdom of God had come even now (CYRIL OF ALEXANDRIA).

The cloud that overshadows them does not sprinkle them with moisture but with faith to believe that Jesus is the Son of God (AMBROSE). The voice of the Father assures them, just before Jesus turns toward his passion in Jerusalem, that the Father is coeternal with the Son (BEDE). The great theophany of Jesus’ transfiguration gives us a glimpse of the mystery of the future resurrected life in Christ (GREGORY OF NAZIANZUS). The silence of the disciples confirms their misunderstanding, for if they were to speak of seeing Moses and Elijah, they would be thought of as fools. Some things are not yet fully in the open, but his hour will come, as will the new day when the disciples shall once again preach (EPHREM THE SYRIAN).

9:28-29 | Description of Jesus’ Transfiguration

THE ORDER OF THE KINGDOM:

SUFFERING, THEN GLORY

CYRIL OF ALEXANDRIA: “I say to you, there are some of those standing here who shall not taste of death until they have seen the kingdom of God.” … By the “kingdom of God” he means the sight of the glory in which he will appear at his revelation to the inhabitants of earth. He will come in the glory of God the Father and not in a humble condition like ours. How did he make those who received the promise spectators of a thing so wonderful? He goes up into the mountain taking three chosen disciples with him. He is transformed to such a surpassing and godlike brightness that his garments even glittered with rays of fire and seemed to flash like lightning. Besides, Moses and Elijah stood at Jesus’ side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another. COMMENTARY ON LUKE, HOMILY 51. [1]

[1] CGSL 227**.

THE EIGHTH DAY FORESHADOWS THE RESURRECTION

AMBROSE: You may know that Peter, James and John did not taste death and were worthy to see the glory of the resurrection. It says “about eight days after these words, he took those three alone and led them onto the mountain.” Why is it that he says “eight days after these words”? He that hears the words of Christ and believes will see the glory of Christ at the time of the resurrection. The resurrection happened on the eighth day, and most of the psalms were written “For the eighth.” [1] It shows us that he said that he who because of the Word of God shall lose his own soul will save it, [2] since he renews his promises at the resurrection. [3] But Matthew and Mark say that they were taken after six days. [4] We may say this means after six thousand years, because a thousand years in God’s sight are as one day. [5] We counted more than six thousand years. We prefer to understand six days as a symbol, because God created the works of the world in six days, [6] so that we understand works through the time and the world through the works. EXPOSITION OF THE GOSPEL OF LUKE 7.6-7. [7]

[1] Ps 6:1; 12:1 LXX and Vulgate.

[2] Lk 9:24.

[3] See Mt 16:25-27.

[4] See Mt 17:1; Mk 9:2.

[5] Ps 89:4 LXX.

[6] Gen 2:1.

[7] EHG 239-40*.

PETER, JAMES AND JOHN ARE SONS OF THE CHURCH

AMBROSE: Only three, three chosen, were led to the mountain. … This perhaps means none can see the glory of the resurrection except he who has preserved the mystery of the Trinity intact with the undefiled purity of faith. Peter, who received the keys of the kingdom, [1] John, to whom his mother was entrusted, [2] and James, who was the first to mount a bishop’s throne, ascended. EXPOSITION OF THE GOSPEL OF LUKE 7.9. [3]

[1] Mt 16:19.

[2] Jn 19:27.

[3] EHG 240-41*.

9:30-31 | Jesus’ Conversation with Moses and Elijah

MOSES AND ELIJAH THE TWO WITNESSES FROM MOUNT SINAI

CYRIL OF JERUSALEM: What strange thing do we announce when we say that God became man and when you say that Abraham received the Lord as a guest? What strange thing do we announce when Jacob says, “I have seen a heavenly being face to face, yet my life has been spared”? [1] The same Lord who ate with Abraham also ate with us. What strange thing do we announce? We present two witnesses who stood before the Lord on Mount Sinai: Moses was “in the hollow of the rock,” [2] and Elijah was once in the hollow of the rock. [3] Being present at his transfiguration on Mount Tabor, they spoke to his disciples “of his death that he was about to fulfill in Jerusalem.” CATECHETICAL LECTURES 12.16. [4]

[1] Gen 32:30.

[2] Ex 33:22.

[3] 1 Kings 19:13.

[4] FC 61: 236-37**.

LORD OF THE PROPHETS

EPHREM THE SYRIAN: Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes. COMMENTARY ON TATIAN’S DIATESSARON 14.8. [1]

[1] CTD 217*.

ONLY LUKE REFERS TO JESUS’ EXODUS:

BEDE: Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord. …

It is appropriate that the Evangelist reported Moses and Elijah were “seen in majesty.” The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer’s passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it. HOMILIES ON THE GOSPELS 1.24. [1]

[1] CS 110:239-40*.

9:32-35 | Peter’s Response and the Voice from Heaven

THE DISCIPLES BEHOLD HIS GLORY EVEN IN SLEEP

AMBROSE: Peter saw this grace, and so did those who were with him, although they were heavy with sleep. The incomprehensible magnificence of the Godhead overwhelms the perceptions of our body. If the sharpness of bodily vision cannot bear the ray of the sun directly into watching eyes, how may the corruption of human members endure the glory of God? The garment of the body, purer and finer after the removal of the materiality of vices, is made for the resurrection. Perhaps they were so heavy with sleep that they saw the radiance of the resurrection after their rest. Keeping vigil, they saw his majesty, because no one sees the glory of Christ unless he is vigilant. [1] EXPOSITION OF THE GOSPEL OF LUKE 7.17. [2]

[1] See Lk 12:37.

[2] EHG 243-44**.

PETER’S UNTIMELY ZEAL

AMBROSE: It says, “It is good for us to be here.” “My desire is to depart and be with Christ, for that is far better.” [1] The diligent workman is not content to praise. Even more admirable, not only in affection but also in pious deeds, he promises a ministry of common worship for the building of three tabernacles. Although he did not know what he said, he promised an observance that does not heap up the fruits of piety in indiscreet carelessness but in untimely zeal. His ignorance came from his condition, but his promise from his devotion. The human condition is corruptible in this. This mortal body is not capable of making a tabernacle for God. EXPOSITION OF THE GOSPEL OF LUKE 7.18. [2]

[1] Phil 1:23.

[2] EHG 244**.

PETER THOUGHT THE KINGDOM HAD COME

CYRIL OF ALEXANDRIA: The dispensation was still at its beginning and not yet fulfilled. How would it have been fitting for Christ to abandon his love for the world and depart from his purpose of suffering on its behalf? By undergoing death in the flesh and by abolishing death by the resurrection from the dead, he redeemed all under heaven. Peter therefore knew not what he said. COMMENTARY ON LUKE, HOMILY 51. [1]

[1] CGSL 227-28**.

THE CLOUD SPRINKLES THE DISCIPLES

AMBROSE: “While he spoke, there came a cloud, and overshadowed them.” That is the overshadowing of the divine Spirit, who is not dark with the emotions of humankind but unveils secrets. This is also revealed in another place when an angel says, “And the power of the Most High shall overshadow you.” [1] The effect of this is shown when the voice of God is heard, saying, “This is my beloved Son; hear him.” Elijah is not the Son, and Moses is not the Son. This is the Son whom only you see, because they had withdrawn when he began to be described as Lord. … It was a luminous cloud that does not soak us with rainwater or the downpour of storm, but from dew that sprinkles the minds of men with faith sent by the voice of almighty God. EXPOSITION OF THE GOSPEL OF LUKE 7.19-20. [2]

[1] Lk 1:35.

[2] EHG 244-45*.

THE FATHER’S VOICE ASSURES THE DISCIPLES JESUS IS COETERNAL

BEDE: The Father’s voice did not forbid them to listen to Moses and Elijah (that is, to the Law and the Prophets). It rather suggested to all of them that listening to his Son was to take precedence since he came to fulfill the Law and the Prophets. [1] It impressed on them that the light of gospel truth was to be put ahead of all the types and obscure signs of the Old Testament. By the benevolent, divinely arranged plan when the moment of the cross was drawing near, he strengthened them so that the disciples’ faith might not falter when the Lord was crucified. He revealed to them how also his humanity was to be lifted up by heavenly light through his resurrection. The heavenly voice of the Father gave assurance that the Son was coeternal to the Father in his divinity so that when the hour of the passion approached, they would be less sorrowful at his dying. They remembered that after his death he would soon be glorified as a human being, although in his divinity he had always been glorified by God his Father.

Since the disciples were fleshly and still fragile in substance, they were afraid and fell upon their faces when they heard God’s voice. Since the Lord was a benevolent master in everything, he consoled them at the same time by his word and his touch, and he lifted them up. HOMILIES ON THE GOSPELS 1.24. [2]

[1] Mt 5:17.

[2] CS 110:242-43**.

JESUS INITIATES US INTO THE MYSTERY OF THE FUTURE

GREGORY OF NAZIANZUS: He was bright as the lightning on the mountain and became more luminous than the sun, initiating us into the mystery of the future. ORATION 3.19, ON THE SON. [1]

[1] LCC 3:174.

9:36 | The Silence of the Three Disciples

SO AS NOT TO APPEAR AS FOOLS

EPHREM THE SYRIAN: As they came down from the mountain, he commanded them, “You must not speak openly of what you have seen to anyone.” [1] Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, “Do you know where Elijah came from?” and “See, Moses is buried, and no one has succeeded in finding his grave.” There would be blasphemy and scandal because of this. He said, “Wait until you have received the power,” [2] because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory. COMMENTARY ON TATIAN’S DIATESSARON 14.10. [3]

[1] Mt 17:9; Mk 9:9.

[2] Acts 1:4, 8.

[3] ECTD 218**.