ACC ~ Mark 9 v1 - 8

OVERVIEW:

The transfiguration points symbolically beyond itself and toward the final resurrection, when the garments of the faithful will become white as snow when they are purified in heaven (BEDE). In this transfiguration the divine glory is adapting itself unpretentiously to the disciples’ capacity to receive it (EPHREM THE SYRIAN). Patristic commentary on the text focuses upon the motif of brilliance in the purifying light. Jesus’ splendor was manifested not merely as earthly light but as the sun of righteousness to the children of light (ORIGEN). The sun’s glory and the snow’s purity are only faintly to be compared with his more brilliant glory and purity (CHRYSOSTOM). The best of human wisdom is bleached and purified by his coming (ORIGEN). Jesus’ identity as beloved Son is declared in pivotal moments of the Gospel narratives, of which this is a definitive instance (AMBROSE). The three beloved disciples present at the transfiguration glimpsed the glory of God dwelling among humankind (CHRYSOSTOM). Since Moses and Elijah were servants of the Lord, anticipating his own coming, three booths would have been a misleading equation suggesting their commensurability to Christ. Besides, Peter’s proposal was premature, for the time had not yet come for the Lord’s full glory to be revealed (ORIGEN, JEROME). Through holy contemplation one can become united with the trans-figured Lord (PSEUDO-DIONYSIUS). Jesus is beheld according to his divinity by all those who ascend above the earthly to be ready to receive spiritual knowledge (ORIGEN).

9:2a | After Six Days

WHY SIX?

ORIGEN: In six days (the very number denoting perfect fulfillment) [1] the whole world, this perfect work of art, was made. [2] But there is One who transcends all the things of the world, all that belongs to the “six days.” Being eternal, this One beholds not only what is seen in time, but what is not seen and is eternal. If therefore any one of us wishes to be taken by Jesus, and led up by him into the high mountain, and be deemed worthy to witness his transfiguration apart, let him pass beyond the six days, because he no longer beholds the things which are seen, nor longer loves the world, nor the things in the world. [3] COMMENTARY ON MATTHEW 12.36. [4]

[1] The interest of early Christian authors in the symbolism of numbers frequently strikes modern readers as strange and often forced. Yet, as A. Quacquarelli comments, there “is no early Christian author who does not, directly or indirectly, mention the symbolism of numbers.” Augustine, for example, contends that the mystical and metaphorical aspects of Scripture would remain a mystery for those unfamiliar with the language of numbers. This interest in numbers was an integral aspect of the culture of the times and is not limited to the Fathers. “The flexing of the fingers [in counting] produced images that attributed definite values to biblical numbers. A typical example is the 100 (martyrs), 60 (widows) and 30 (married people) of the parable of the sower. The digital representation of 100 (a circle formed by the right thumb and index finger) developed images that become a possession of the spirit, i.e., it was the crown of martyrdom. … The symbolism of numbers is a vital part of patristics and must be studied in order to understand a method of research based on the culture of the time. The theology of the Fathers had no wish to detach itself from the popular mind.” See EEC 605-6.

[2] Cf. Gen 1:31; Ex 20:11; 31:17.

[3] Cf. 1 Jn 2:15.

[4] TLG 2042.030, 12.36.20-40, cf. ANF 9:469. To behold the eternal redeemer transfigured, we must be led beyond the visible, earthly, created order.

THE RECKONING OF DAYS

AUGUSTINE: Leaving out of their calculation the day on which Jesus spoke these words, and the day on which he exhibited that memorable spectacle on the mount, they have regarded simply the intermediate days, and have used the expression, “after six days.” But Luke, reckoning in the extreme day at either end, that is to say, the first day and the last day, has made it “after eight days,” [1] in accordance with that mode of speech in which the part is put for the whole. HARMONY OF THE GOSPELS 2.56. [2]

[1] Cf. Lk 9:28.

[2] Cetedoc 0273, 2.56.113.219.8; NPNF 1 6:155.

9:2b | He Took with Him Peter, James and John and Led Them Up a High Mountain Apart

HE ADAPTED TO OUR EYES THE SIGHT OF HIMSELF

EPHREM THE SYRIAN:

The Lord who is beyond measure measures out nourishment to all,

adapting to our eyes the sight of himself,

to our hearing his voice,

His blessing to our appetite,

His wisdom to our tongue.

HYMNS ON PARADISE 9.27.

WHAT WAS DISCLOSED

CHRYSOSTOM: He disclosed, it is said, a glimpse of the Godhead. He manifested to them the God who was dwelling among them. [1] EUTROPIUS, AND THE VANITY OF RICHES, HOMILY 2. [2]

[1] Cf. Ps 68:18.

[2] TLG 2062.142, 52.404.53-55; NPNF 1 9:258*.

9:2c | He Was Transfigured Before Them

IN THEIR PRESENCE

ORIGEN: Listen spiritually that it is not said simply, “he was transfigured,” but with a certain necessary addition, which Matthew and Mark have recorded; for, according to both, “he was transfigured before them” [1] [in the presence of Peter, James and John]. The text suggests that it would be possible for Jesus to be transfigured before some of his disciples, and not before others. But if you wish to see the transfiguration of Jesus as seen by those who went up into the lofty mountain apart from the others, view with me the Jesus in the Gospels. Remember that Jesus was more literally apprehended by those below “according to the flesh” [2] —by those who did not go up to the lofty mountain of wisdom, who did not go up through words and deeds that are uplifting. But there were others by whom he became known no longer after the flesh, but in his divinity. To this all the Gospels attest. He was beheld in the form of God according to their spiritual knowledge. [3] It was before these who ascended and in their presence that Jesus was transfigured, not to those who remained below. COMMENTARY ON MATTHEW 12.37. [4]

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

[2] Cf. 2 Cor 10:2.

[3] Cf. Phil 2:6.

[4] ANF 9:470*; TLG 2042.030, 12.37.10-40.

9:3a | His Garments Became Glistening

MANIFESTED TO THE CHILDREN OF LIGHT

ORIGEN: But when he is transfigured, his face also shines as the sun that he may be manifested to the children of light who have put off the works of darkness and put on the armor of light, [1] and are no longer the children of darkness or night but have become the sons of day, and walk honestly as in the day. [2] Being manifested, he will shine unto them not simply as the sun, but as demonstrated to be the sun of righteousness. [3] COMMENTARY ON MATTHEW 12.37. [4]

[1] Cf. Jn 12:36; Rom 13:12; Eph 5:8.

[2] Cf. Rom 13:13; 1 Thess 5:5.

[3] Cf. Mal 4:2; Wis 5:6.

[4] ANF 9:470*; TLG 2042.030, 12.37.40-53. He is manifested not merely as earthly light but as the sun of righteousness to the children of light.

AS SUN TO THE EYES

AUGUSTINE: What this sun is to the eyes of the flesh, that is the Lord to the eyes of the heart. SERMONS ON NEW TESTAMENT LESSONS 28. [1]

[1] Cetedoc 0284, 78.38.490.53; NPNF 1 6:347*; cf. WSA 3 3:340, Sermon 78.2.

9:3b | Intensely White As No Fuller on Earth Could Bleach Them

THE FULLERS (CLEANERS, PURIFIERS)

ORIGEN: Perhaps the “fullers upon the earth” refers to the wise men of this world who cultivate the art of rhetoric. They imagine that their own poor thoughts might appear bright and clean because of their speech, adorned as it is with verbal bleaching. But the One who shows his own garments glistening to those who have ascended, and even brighter than any bleaching could ever make them, is the Word, who exhibits in the expression of the Scriptures (which are despised by many) the glistening of his thoughts, when the raiment of Jesus becomes white and dazzling. [1] COMMENTARY ON MATTHEW 12.39. [2]

[1] Cf. Lk 9:29.

[2] ANF 9:470-71*; TLG 2042.030, 12.39.20-37; GCS 40.

LIMITS OF THE ANALOGIES OF SNOW AND SUN

CHRYSOSTOM: How did he shine? Tell me. Exceedingly. And how do you express this? He shone as the sun. [1] As the sun, you say? Yes. Why the sun? Because I do not know any other luminary more brilliant. And he was white, you say, as snow? [2] Why as snow? Because I do not know any other substance which is whiter. But he did not strictly speaking shine merely as the sun shines daily. This is proved by what follows: the disciples fell to the ground. [3] If he had shone as the sun daily shines, the disciples would not have fallen, for they saw the sun every day, and did not fall. But inasmuch as he shone more brilliantly than the sun or snow, they, being unable to bear the splendor, fell to the earth. EUTROPIUS, AND THE VANITY OF RICHES, HOMILY 2.10-11. [4]

[1] Cf. Mt 17:2.

[2] Cf. Mt 28:3.

[3] Cf. Mt 17:6.

[4] TLG 2062.142, 52.405.5-15; NPNF 1 9:258**. According to the analogy of faith, the sun’s glory is grasped by comparing it with God’s, not God’s glory grasped by comparing it with the sun’s. The snow is the purest white we know, but its purity is grasped in relation to God’s purity. The sun’s glory is to be compared to Jesus’ more brilliant glory and the purity of the snow compared to his purity.

THE GARMENTS OF THE FAITHFUL

BEDE: If anyone asks what the Lord’s garments, which became white as snow, represent typologically, we can properly understand them as pointing to the church of his saints [who] … at the time of the resurrection will be purified from every blemish of iniquity and at the same time from all the darkness of mortality. [1] Concerning the Lord’s garments the Evangelist Mark remarks that “they became as bright as snow, such as no bleacher on earth can make them white.” [2] It is evident to everyone that there is no one who can live on earth without corruption and sorrow. So it is evident to all who are wise, although heretics deny it, that there is no one who can live on earth without being touched by some sin. But what a cleansing agent (that is, a teacher of souls or some extraordinary purifier of his body) cannot do on earth, that the Lord will do in heaven. He will purify the church, which is his clothing, “from all defilement of flesh and spirit,” [3] renewing [her] besides with eternal blessedness and light of flesh and spirit. EXPOSITION ON THE GOSPEL OF MARK 1.24. [4]

[1] Cf. 1 Cor 15:42-44.

[2] Mk 9:3.

[3] 2 Cor 7:1.

[4] Cetedoc 1367, 1.24.121; HOG 1:238-39*. The church will be purified in heaven.

9:4 | There Appeared to Them Elijah with Moses

WHY ELIJAH?

WHY MOSES?

ORIGEN: When the Son of God in his transfiguration is so understood and beheld as if his face were a sun, and his clothes white as the light itself, immediately it will appear to those who behold Jesus in this way that he is conversing with Moses (the law) and Elijah (the prophets). By means of the device of synecdoche [1] he is holding conversation not with one prophet only, but symbolically with all the prophets. COMMENTARY ON MATTHEW 12.38. [2]

[1] A figure of speech by which the whole of a thing is put for a part or a part for the whole.

[2] ANF 10:470*; TLG 2042.030, 12.38.28-36. The law’s requirement and the prophets’ expectations are fulfilled in Christ.

BOTH HAD WITHSTOOD A TYRANT

CHRYSOSTOM: For both the one and the other had courageously withstood a tyrant: one the Egyptian, the other Ahab; and this on behalf of a people who were both ungrateful and disobedient. … And both were simple unlearned men. One was slow of speech and weak of voice. [1] The other a rough countryman. And both were men who had despised the riches of this world. For Moses possessed nothing. And Elijah had nothing but his sheepskin. GOSPEL OF ST. MATTHEW, HOMILY 56. [2]

[1] Cf. Ex 4:10.

[2] TLG 2062.152, 58.551.17-19, 22-27; SSGF 2:54.

POINTING TOWARD THE FINAL RESURRECTION

BEDE: Moses and Elijah, who talked with the Lord on the mountain, and spoke about his passion and resurrection, represent the oracles of the law and prophets which were fulfilled in the Lord. … The figures of Moses and Elijah embrace all who are finally to reign with the Lord. [1] By Moses, who died and was buried, we can understand those who at the judgment are going to be raised up from death. [2] By Elijah, on the other hand, who has not yet paid the debt of death, [3] we understand those who are going to be found alive in the flesh at the judge’s coming. EXPOSITION ON THE GOSPEL OF MARK 1.24. [4]

[1] Cf. Rev 22:5.

[2] Cf. Acts 17:31-32.

[3] 2 Kings 2:11.

[4] Cetedoc 1367, 1.24.144, 151; HOG 1:239*. The transfiguration points symbolically toward the end-time resurrection of the living (Elijah, who did not die but was taken up to heaven) and the dead (Moses, who died on Mt. Nebo).

9:5a | It Is Well That We Are Here

HOLY CONTEMPLATION

PSEUDO-DIONYSIUS: In most holy contemplation we shall be ever filled with the sight of God shining gloriously around us as once it shone for the disciples at the divine transfiguration. [1] And there we shall be, our minds away from passion and from earth, and we shall have a conceptual gift of light from him and, somehow, in a way we cannot know, we shall be united with him and, our understanding carried away, blessedly happy, we shall be struck by his blazing light. Marvelously, our minds will be like those in the heavens above. THE DIVINE NAMES 1. [2]

[1] Cf. Mt 17:1-8; Mk 9:2-8.

[2] TLG 2798.004, 114.9-115.5; CWS 52-53. Through holy contemplation we receive the fullness of his light and purity.

9:5b | Let Us Make Three Booths

AN UNTIMELY PROPOSAL

JEROME: O Peter, even though you have ascended the mountain, even though you see Jesus transfigured, even though his garments are white; nevertheless, because Christ has not yet suffered for you, you are still unable to know the truth. HOMILY 80. [1]

[1] Cetedoc 0594, 6.216; FC 57:166. The time had not yet come for his full glory to be revealed.

9:7a | A Cloud Overshadowed Them

THE TENT OF THE SPIRIT

JEROME: It seems to me that this cloud is the grace of the Holy Spirit. Naturally, a tent gives shelter and overshadows those who are within; the cloud, therefore, serves the purpose of the tents. O Peter, you who want to set up three tents, have regard for the one tent of the Holy Spirit who shelters us equally. HOMILY 80. [1]

[1] Cetedoc 0594, 6.231; FC 57:167. The promised coming of the Holy Spirit was anticipated in the cloud.

9:7b | This Is My Beloved Son; Listen to Him

HIS SONSHIP DECLARED

AMBROSE: In his baptism he identified him, saying: “You are my beloved Son, in whom I am well pleased.” [1] He declared him on the mount, saying: “This is my beloved Son, hear him.” [2] He declared him in his passion, when the sun hid itself, and sea and earth trembled. He declared him in the centurion, who said: “Truly this was the Son of God.” [3] ON THE HOLY SPIRIT 2.6. [4]

[1] Mt 3:17; Mk 1:11; Lk 3:22.

[2] Mt 17:5; Mk 9:7; Lk 9:35.

[3] Mt 27:54; Mk 15:39.

[4] Cetedoc 0151, 2.6.57.109.88; NPNF 2 10:122*.

TWO SERVANTS, ONE LORD

JEROME: Do not set up tents equally for the Lord and his servants. “This is my beloved Son; hear him,” [1] my Son, not Moses or Elijah. They are servants; this is the Son. This is my Son, of my nature, of my substance, abiding in me, and he is all that I am. This is my beloved Son. They, too, indeed are dear to me, but he is my beloved; hear him, therefore. They proclaim and teach him, but you, hear him. He is the Lord and master, they are companions in service. Moses and Elijah speak of Christ; they are your fellow servants. He is the Lord; hear him. HOMILY 80. [2]

[1] Mt 17:5; Mk 9:7; Lk 9:35.

[2] Cetedoc 0594, 6.249; FC 57:166-67.

ONLY ONE IS SON

AUGUSTINE: Moses was there, and Elijah. The voice did not say: These are my beloved sons. For One only is the Son; others are adopted. It is he that is commended to them: He from whom the law and prophets derive their glory. SERMONS ON NEW TESTAMENT LESSONS. [1]

[1] SSGF 2:63; cf. Cetedoc 0284, 78.38.491.41; NPNF 16 ad loc.