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Explanation for:
Matthew
17
:
1
And after six days Jesus taketh unto him Peter and James, and John his brother, and bringeth them up into a high mountain apart:
12
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After a period of six days, Jesus took Peter, James, and his brother John and led them to a high mountain, apart from the rest of the disciples. It has been previously discussed why Peter, James, and John are distinguished from the other followers in various gospel accounts, or what benefits they possess compared to the others. A question arises as to how He could have taken them aside to the mountain after six days, particularly when the evangelist Luke mentions an interval of eight days. This discrepancy is easily reconciled, as the six days refer specifically to whole days, while Luke includes both the first and the last days of the interval. Luke does not specify, \\"After eight days, Jesus took Peter, James, and John,\\" but rather indicates, \\"on the eighth day.” The new Synodal Russian translation notes: \\"After these words, eight days later.\\" Further clarity comes from the Greek text of Luke 9:28, which states: μετά τούς λόγους τούτους ώσεί ήμέραι όκτώ, meaning “after these words, after about eight days,” while the Latin version reads: post haec verba fere dies octo, that is, “after these words, after nearly eight days.” Elevating the disciples to the heights signifies royal authority, as they are taken apart from the others, reflecting the truth that many are called, but few are chosen (Matthew 20:16; 22:14)."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After six days, Peter, James, and John were lifted up (Matt. 17:1). If another Gospel writer mentions eight days (Luke 9:28), this is not contradictory but rather complementary. One account considers both the day Jesus spoke and the day He ascended the mountain with His disciples, while the other focuses solely on the intervals between these days. Notice how impartial Matthew is in his account, not hiding those who were favored above him. John often provides similar insights, accurately reflecting the high praises given to Peter. All these holy figures consistently remained free from envy and self-importance. When Jesus took the principal apostles, \\"He took them up into a high mountain alone, and was transfigured before them; and His face shone like the sun, and His garments became white as light. And, behold, Moses and Elijah appeared to them, talking with Him\\" (Matthew 17:1-3). Why did Christ select only these three disciples? It was because they excelled in different ways: Peter through his deep love for Jesus, John through the unique affection Jesus had for him, and James for his courageous commitment expressed to his brother, \\"We can drink the cup\\" (Matthew 20:22), not only in words but also through action, exemplifying the faith he professed. Indeed, his fervor was such that he became a target of hatred among the Jews, leading Herod to consider killing him as a means to appease the Jewish people. Why did Jesus delay their elevation? To prevent confusion among the other disciples. Thus, He refrained from naming those who would ascend the mountain with Him. Otherwise, the others would have longed to join Him, craving a glimpse of the glory to come, and would have felt disheartened, as if they were being neglected. While Christ intended to manifest His glory in a tangible manner, this also aligned with their deepest desires. But why announce it beforehand? So they might be better prepared to understand it, and the span of days would stir in them an urgent longing, prompting them to approach with eager anticipation.\\n\\nWhat is the significance of Moses and Elijah's presence? Numerous reasons can be deduced. Firstly, as various individuals identified Christ either as Elijah, Jeremiah, or one of the ancient prophets, the appearance of these chief prophets underscored the distinction between the servants and the Master, allowing Peter's acknowledgment of Christ as the Son of God to be warranted. Furthermore, the Jews frequently charged Jesus with violating the law and committing blasphemy—as if He had usurped divine glory and claimed, \\"This Man is not of God, because He keeps not the Sabbath\\" (John 9:16), and \\"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 these accusations borne of jealousy and to affirm His innocence—proving He neither disobeyed the law nor claimed unearned glory as equal to the Father—He presents two men renowned for both fulfilling the law and their passionate devotion to God's glory. Should Moses, who delivered the law, be present, it would suggest he would not support a lawbreaker, one whom he would consider objectionable. Likewise, Elijah, known for his zeal for God's honor, would not align himself with anyone who claimed divinity apart from being truly so.\\n\\nIn addition, another crucial reason can be identified. By this transfiguration, Jesus aimed to reveal to His disciples His dominion over life and death, affirming His sovereignty over the heavens and the earth. Hence, both the living and the dead coexisted in this moment. A crucial fifth reason—articulated explicitly by the evangelist—is to unveil the glory of the cross, offering comfort to Peter and the other disciples who feared suffering, thus strengthening their spirits. The two men communicated about the glory set to be revealed in Jerusalem, which is tied to both suffering and the cross, as these are consistently associated with glory. Moreover, their selection illustrates the virtue Christ sought in His followers, reflecting His teaching, \\"If any man will come after Me, let him deny himself, take up his cross, and follow Me.\\" He emphasizes the examples of these men who had faced dire circumstances for the sake of God's glory and the people. Indeed, both men had lost their lives many times over for the sake of God’s people; each had stood resolutely against tyrants—one against Pharaoh and the other against Ahab—enduring ingratitude and faithlessness from those whom they aimed to save, all while striving to turn people away from idolatry.\\n\\nBoth were humble, one was slow of speech and unassuming, while the other led a life of hardship. Their generosity was evident—Moses possessed nothing but his compassion, and Elijah had only his goodwill during an era preceding an outpouring of miraculous gifts. It is true that Moses parted the sea, yet Peter walked on water, uprooted mountains, healed various illnesses, cast out fierce demons, and worked wonders, even with just his shadow, converting an entire world. While Elijah raised a dead man, the disciples of Christ would raise multitudes even before receiving the Spirit. Christ spoke with Moses and Elijah to inspire His disciples to emulate their love for the people, fortitude, and determination, encouraging them to be humble like Moses, zealous like Elijah, and equally compassionate. One of them endured famine for three years for the people of Israel, while the other bravely declared, \\"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 manifestation of Moses and Elijah, Christ reminded His disciples of these virtues. He revealed them in glory not just to mirror their excellence but for His disciples to exceed them. That is why, when they once suggested, \\"Let us call down fire from heaven\\" (Luke 9:54), echoing Elijah's deeds, He replied, \\"You do not know what spirit you are of,\\" urging them to bear offenses in light of the higher calling they were to embrace. It is important to clarify that we do not deem Elijah as imperfect; he was indeed excellent for his time, when the understanding of men was still in its infancy, necessitating such guidance. Similarly, Moses was a model of righteousness, but a greater level of perfection is expected from the followers of Christ, \\"Except your righteousness shall exceed the righteousness of the scribes and Pharisess, ye shall not enter into the kingdom of heaven\\" (Matt. 5:20). This is due to the fact that the disciples were not sent to Egypt but to a world in even greater disarray, and not merely to converse with Pharaoh, but to contend with the ultimate adversary—the devil. Their mission was to restrain him and reclaim all that was lost, not by parting the sea but by striking at the depths of wickedness, overcoming what seemed like insurmountable waves. Consider what could not daunt these men: death, poverty, shame, and innumerable trials. Each of these fears loomed larger than the sea before the Israelites. Yet, Christ encouraged them to disregard all these fears, to venture forward with unshakeable assurance, as if walking on dry land. In preparing them for such challenges, He also set before them the examples of the glorified figures from the Old Testament."},{"author-name":"Ephraem the Syrian","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88b589fc3e99eb7bb1839_Ephraem%20the%20Syrian.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"After six days, He took a select few and led them up the mountain; this mysteriously symbolizes six thousand years. Why did He not take the entire group of disciples? Among them was Judas, an outsider to the kingdom, deemed unworthy of being led there. However, he was not to be left behind, as he appeared to men as perfect due to the choice of Him who appointed him to this role. The Lord chose him while his hidden motives remained concealed. If his wrongdoing had been made clear, his fellow disciples would have recognized it. Yet the Lord was aware of his impending betrayal, which is why He said: ‘one of you will betray Me’ (Matt. 26:21), and upon declaring, “here he is” (cf. Matt. 26:25), He distanced him from the others. But why did He select him? Did He do so out of hatred? Why else would He have entrusted him with the stewardship of finances? Firstly, to demonstrate His perfect love and the depth of His mercy; secondly, to instruct His Church that while false teachers may arise, the teaching office itself is genuine, for the spot occupied by Judas the betrayer was not left vacant; finally, to convey that although there may be unworthy stewards, the governance of His household remains true. Hence, the Lord washed the feet of Judas, and after washing his feet, He stood up and with those same feet went to meet His assailants. The Lord bestowed a kiss upon Judas, who, through that kiss, marked the signal of death for those who sought Him, and offered bread to that very hand which had reached out to accept payment and betray Him to His executioners."},{"author-name":"Theodoret of Cyrus","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8981534fdbcbdf10ec17e_Theodoret%20of%20Cyrus.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The Lord Himself spoke to the apostles, declaring, ‘These are not a few of those who stand here, who will not taste death until they see the Son of man coming in the glory of the Father’ (Matt. 26:28). Six days later, He led them to a high mountain where He was transfigured before them: ‘and His face shone like the sun, and His garments became white as snow’ (Matt. 17:1, 2). In this moment, He revealed a glimpse of His second coming. Although His divine essence remains beyond description—an attribute unique to God—He radiated divine glory and emitted light that surpassed human sight. With this splendor, He ascended to heaven, and as the angels proclaimed, He will return: ‘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)."},{"author-name":"Maximus the Confessor","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8951a1dea23713695271e_Maximus%20the%20Confessor.png","category":"Holy Fathers and Teachers","century":7,"exegesis-text":"After six days, Jesus took Peter, James, and John with Him to a solitary high mountain and was transformed before them, with His face shining like the sun and His garments becoming as white as light. The phrase \\"after six days\\" signifies this: those who, through the richness of their virtues and understanding, rise above all earthly things can ascend with Christ to the heights of divine knowledge. While Luke refers to eight days, which may seem contradictory to the accounts of other Gospels, this can be harmonized through both historical and contemplative interpretations. In a historical context, the Evangelist who noted six days intended to denote the span between two critical events, while the one who referred to eight days included the initial day when the Lord communicated with His disciples and the final day of the Transfiguration. Contemplatively, humanity, having fallen into an unnatural state due to sin, must, in a sense, surpass the unnatural within a single day, then by six days surpass the natural, ultimately reaching the eighth day that transcends time, representing a future existence. \\n\\nThe Lord only took Peter, James, and John because the Divine Word refrains from associating with confusion and disorder. Peter, whose name Simon implies obedience, signifies steadfast and unwavering faith in God, cultivated through adherence to His commandments; James, meaning \\"the one who hinders,\\" symbolizes hope, suggesting that if one hopes for eternal, unchanging goods rather than fleeting, temporal ones, he can resist the temptations of the devil; and John, representing love and likened to a dove, embodies meekness, particularly in avoiding anger and lust. Thus, the Word ascends to the mountain of divine truth with those embodying faith, hope, and love, revealing His transformation not through affirmative descriptions—like God, Holy One, King—but through negative expressions, such as Super-God and Super-Holy, alluding to His incomprehensible greatness.\\n\\nThe visage of the Word, radiant as the sun, denotes the hiddenness intrinsic to His Essence, which defies human comprehension similar to the impossibility of gazing directly upon a bright sun, even with purified sight. The Scriptures mention garments, necessitating reference to the body, which, in essence, reflects virtues such as goodness and gentleness. The Divine Word's teaching is conveyed through the Scriptures and the creation which has been established by God. Those who cleanse the literal interpretation of Scripture from the obscuring layers of flesh and view the splendor of intellectual truths can perceive the whiteness of these garments; they recognize the divine beauty of creation in its own right and, having stripped away carnal distractions, discern the majesty of its Creator.\\n\\nIndeed, both perspectives—the understanding of the Scriptures and the observations of the world—are essential for a seeker striving toward blamelessness before God. The knowledge of the Spirit hidden in the Scriptures and the intuitive appreciation of creation must harmonize, demonstrating that the natural and the written laws are aligned in their teachings and neither holds superiority over the other for one wishing to become a complete instructor in wisdom."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"Luke states that there were as many days as these words indicate and yet this does not present a contradiction. He encompasses both the day when Christ spoke to His disciples and the day when He took them, while Matthew focuses only on the days between these two events. Why did Christ choose only these three disciples on this occasion, and at various other times as we will see later? It is because they held a distinguished place among the other followers. Peter, because of his deep love stemming from his fervent belief; John, due to the special love Christ had for him, attributed to his remarkable virtues; and James, recognized for his suffering as he was persecuted by the Jews, culminating in Herod’s execution of him to gain favor with them. Notably, Matthew does not shy away from mentioning those who were favored. Similarly, John, in numerous instances, documents the commendation of Peter for the sake of truth. The apostle’s spirit was free from jealousy. Why, then, did Christ, when saying, \\"There are some standing here,\\" refrain from naming them? He aimed to avoid causing sorrow among others, so they would not feel neglected or unworthy. He took them to the mountaintop in solitude. Luke recounts that He led them up to pray."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"He raises them to a high mountain, indicating that those who do not ascend are unworthy of such reflection. Christ does this particularly because He often performed His most significant miracles quietly, ensuring that, while many recognized Him as God, they would not perceive Him merely as a man or an apparition."},{"author-name":"Gregory the Sinaite","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88c387b66f7fc274de97b_Gregory%20the%20Sinaite.png","category":"Holy Fathers and Teachers","century":13,"exegesis-text":"In his reflection on the Holy Transfiguration of Our Lord Jesus Christ, the Monk Gregory Sinait raises the question of why the Lord chose not to take all of His disciples to Mount Tabor. He explains that while the Apostles shared the same grace of the Holy Spirit, they differed in their mindset, faith, effort, and love. Although their message was uniform, the gifts they received varied. Thus, the Lord brought 'the elect' to the mountain. Bathed in His divine light, these 'elect' individuals exhibited distinct responses: one fell backward, while another collapsed face down on the ground. This portrayal by St. Gregory Sinait reflects a tradition that diverges somewhat from that of St. Gregory Palamas regarding the conduct of the Apostles at Tabor."},{"author-name":"Callistos I. of Constantinople","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"Where, then, did Christ undergo His transformation? It was on Mount Tabor, where He created a refuge from the chaos of the world. As He ascended with His disciples, He was gloriously transfigured, revealing to them the inherent radiance and light of divinity, with Moses and Elijah present as witnesses to this awe-inspiring mystery. He instructs us, through the chosen disciples, to refrain from seeking the unseen, so to speak, and those things that are beyond our understanding amid our trials. Instead, we are called to ascend this figurative mountain—symbolizing the pursuit of knowledge—through diligent effort, struggle, and ascetic endeavors, while also discarding the most significant carnal thoughts and fleeting impulses. By this means, we enter into the profound darkness that constitutes the vision of the divine. In this state, we experience transformation, especially when we ascend the mountain during prayer and find ourselves transcending the flesh, echoing the words of Paul (cf. 2 Cor. 12:2-3) and the teachings of John, the guide of Mount Sinai, igniting our wonder and questioning whether this incredible vision occurred within the body or beyond it."},{"author-name":"Gregorios Palamas","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bfc03f555204c307b7e_Gregorios%20Palamas.png","category":"Holy Fathers and Teachers","century":14,"exegesis-text":"The Lord communicated to His followers that some present would not experience death but would witness the kingdom of God arriving with power (Mark 9:1). Following a period of six days, He took Peter, James, and John to the Mount of Tabor, where He radiated “like the sun, His garments became white as light” (Matthew 17:1-2). Overwhelmed by this brilliance, they could no longer look upon it and fell to the ground. Yet, true to His promise, they beheld the Kingdom of God, an ineffable Divine Light. The esteemed Fathers Gregory and Basil refer to this as the Godhead: “The Light is the manifested ... on the mountain the Godhead,” and “The goodness of the truly Mighty is the intelligible, and contemplated Godhead.” Basil the Great asserts that this Light reflects God's Goodness, which is only perceived by the saints through the Divine Spirit. He further states that Peter and the sons of Thunder glimpsed His Goodness on the mountain, which was more radiant than the sun, granted the privilege to witness a foreshadowing of His glorious return. Damascene the Theologian and John Chrysostom describe this Light as the natural radiance of the Godhead. The former writes that “the Son, being born of the Father, has in Himself a beginningless and natural radiance..., and the glory of the Godhead becomes also the glory of the body.” Chrysostom adds that “the Lord appeared on the mountain in His highest radiance, when the Godhead revealed His glory.” This Divine and ineffable Light—the Godhead, Kingdom of God, Goodness, and Sovereignty of God—offers a vision and joy to the saints throughout eternal ages, yet some, such as the Aquinians, dismiss it as merely an apparition. Those who defend the majesty of the Divine Light, recognizing God as timeless in both essence and activity, face slander from others. Let their shame grow, for while the Divine Light is eternal, God is still one in essence with both timeless essence and grace, which weaves with the radiance of His presence.\\n\\nThe Aquinians, in their fallacy, attempt to categorically define the Light that appeared on Tabor as merely an apparition or a created entity. Unmoved by repeated revelations, they faced written repudiation and anathema for their blasphemy. They reduce the Incarnate Lord to a creature's status, obscuring the singularity of the Father, Son, and Holy Spirit in the same Divine essence. Their flawed assertion that they honor the Godhead as non-eternal clearly implies a belief in dual deities within the Divine. They strive to surpass previous heretics in their impious declarations.\\n\\nFurthermore, they attempt to disguise their transgressions by claiming the Light at Tabor, while incorporeal, signifies the essence of God. Such blasphemies intensify the horror of their claims, as they implicitly argue that if this Light was visible to the Apostles, then God's essence too must be visible to the fleshly eye. Yet, we must heed the declaration: \\"No one has been in 'the substance of the Lord'\\" (Jeremiah 23:18), and that no being has seen or comprehended God's nature—not even angels. The six-winged Cherubim, overwhelmed by His radiance, cover their faces. Since God’s immateriality has never been perceived, the Aquinians, by asserting the essence of this Light, inadvertently affirm its inaccessibility. Even the chosen Apostles could not fully witness it on the mount; thus, the Lord's promise holds true. Those who claim, “We have seen His glory ... being with Him on the holy mountain,” and “Peter and those with him ... awoke and saw His glory” (John 1:14; 2 Peter 1:18; Luke 9:32) are indeed authentic witnesses. John, particularly beloved by Christ, witnessed “the very naked Godhead of the Word” on the mountain. Consequently, the Lord's selected disciples genuinely beheld that incorporeal and Divine Radiance, despite God himself remaining concealed in His essential Hiddenness, a fact denied by Barlaam, Akindinus, and their followers.\\n\\nWhen one claims that the Acindinians, affirming that this Light equates to God's essence, imply that essence becomes visible, it reveals their deception. They equivocate, suggesting that this Light renders God's essence observable, although it is rather God's creating activity that conveys visibility. Their assertions mirror the heresies of Eunomius, denying the distinction between essence and the creative expression of God. Such increases in their sacrilege yield no fruit for the faithful. Therefore, every godly individual should distance themselves from these teachings and avoid any communication with them, fleeing as one would from the threatening hydra.\\n\\nIf anyone claims that the light witnessed by the disciples on Tabor is transient, akin to fleeting visions, they clearly contradict the saints who describe it in their hymns as incomprehensible, non-temporal, eternal, and invisible—even to angels and men. They present it as the original, unchanging beauty and glory of God, the radiance of the Godhead. They assert that flesh also bears witness to this witnessing, as the divine glory of the Godhead becomes that of the body, although this glory remains hidden from those unable to apprehend what even angels themselves cannot see. The transformation does not derive from anything He did not take upon Himself, nor from a change into something new, but rather from what was revealed to the disciples, empowering them to perceive. He continued to be as He had always been, as He is the true Light, the splendor of glory that shines like the sun. Such an image is inherently limited, for creation cannot impart a flawless representation of the Uncreated.\\n\\nThe Evangelist Luke remarks that “when He prayed, the fashion of His countenance was altered” (Luke 9:29); Matthew speaks of this as “His face shone like the sun” (Matthew 17:2). This designation does not imply that the Light is merely physical, but emphasizes that Christ as God is analogous to the sun for those who are in the flesh. For those enriched by Divine blessings require no other illumination to comprehend the Godhead. This ineffable Light, revealed to the Apostles during prayer, echoes that communion with God brings forth vision and wisdom in everyone who diligently practices virtue and prayer. True beauty can only be perceived by the heart made pure; thus, those who witness its radiance share in its essence, much like Moses, whose face glowed from his encounters with God. Recall that Moses underwent transformation when he ascended the mountain and beheld God’s Glory. However, he did not initiate this transformation himself; rather, he was changed. Jesus Christ, as God, possesses this Light inherently. Hence, His illumination was intrinsic; no external prayer was required for Him to manifest His Divine Light in the flesh, but rather He demonstrated where this Light derives for God’s saints and how they may perceive it. It is written that the saints “shall shine like the sun” (Matthew 13:43), marking that those filled with God’s Light will behold the uniquely and incomprehensibly radiant Christ. We profess that He did not exhibit a new or different light during the Transfiguration but revealed what had always dwelled within him beneath the veil of His flesh; this Light, the Light of the Divine nature, is thus uncreated and Divine. Therefore, the consensus of the Theological Fathers is that Jesus Christ manifested this Light on the mountain, not through sensing or transforming into something different, but by unveiling to the disciples what was inherent in Him, allowing them to see as though from blindness. \\n\\nDo you see how the naturally sighted are blind to this Light? It transcends mere sensory experience, and those who contemplated it were not merely seeing with carnal vision; they were transformed through the power of the Holy Spirit, changed in observing the majestic spectacle. The Word of God enveloped our perishability. The mother who conceived miraculously recognized her Son as God Incarnate, as did Simeon who held the Child in his arms, and the aged Anna, who approached in greeting: for Divine power illuminated through this union, revealing to those of pure heart. Why did the Lord select the eminent disciples and take them to the mountain before the Transfiguration? To reveal something profound and wondrous. What was the profound mystery in exposing merely physical light, already abundantly witnessed by all the Apostles? What necessity was there for their spiritual illumination to perceive this light if it were merely sensory and created? How could the glory of the Father and the Holy Spirit be confined to material light? Will Christ likewise return at the end of days in such a physical majesty, when all need for air and space will cease, and everything will yield to the reality of God being “all in all” (1 Corinthians 15:28)? If God is all, then He is also Light. Hence, the Light visible at Tabor can only be the Light of God! The Evangelist John, guided by Divine inspiration, states that the coming eternal city will not “require the sun or moon to shine on it: for the glory of God shall illuminate it, and the Lamb shall be its light” (Revelation 21:23). Is it not evident that it is the same Jesus, who was divinely transformed, whose flesh emitted light, revealing the Godhead’s Glory to those present? Similarly, the same Theologian declares that the inhabitants of that new city “shall not need the light of the sun: for the Lord God gives them light, and they shall have no night there” (Revelation 22:5). What indeed can this “other Light” be, which has “no variation or shadow of turning” (James 1:17)? What light can be enduringly immutable if not the Light of the Godhead? Furthermore, how were Moses and Elijah, especially Moses who appeared in spirit, illuminated, seen, and recognized, if not by the mysterious potency of the Divine Light that opened their spiritual perception? As recorded, “they appeared in Glory and spoke of His departure, which He would accomplish at Jerusalem” (Luke 9:31). How else could the Apostles identify those they had never encountered than through the enigmatic power of the Divine Light enlightening their understanding? \\n\\nWhen you ask how this fleeting appearance, if it is indeed eternal, could be beholden to bodily sight, I will attempt to articulate the unfathomable—that the invisible can manifest as seen—as far as human capacity allows, knowing full well our inferiority compared to the Apostles who witnessed it. Although they described it using the familiar sounds and images of the corporeal world, they too did not perceive it as we might, yet they expressed experiences “which the eye has not seen nor the ear heard” (1 Corinthians 2:9) and of “things that are not lawful to be uttered” (2 Corinthians 12:4). How did they behold this transcendent glory? Those transformed by the Spirit’s power became spiritual beings, seeing the glory of the Spirit. They were “changed from flesh to spirit by the transformation of the senses wrought in them by the Spirit.” Listen to Paul: “These things which the eye has not seen, nor the ear heard, nor the heart of man comprehended... God has revealed to us by His Spirit” (1 Corinthians 2:9). Hear too from the illustrious John: “The prophet’s hearing surpasses that of ordinary men; hence, we read: ‘Give me an ear to hear’ (Isaiah 50:4), which signifies impartation of the Spirit.” Furthermore, “After receiving the Spirit, the heart of the prophets was no longer that of a mere man, but of a spiritual being.” Damascene remarks, “His face shone like the sun” (Matthew 17:2) not because He lacked brightness compared to the sun, but in order for those gazing to perceive. “No one has seen God at any time.” All perception of God occurs in the Spirit; this is the “right hand of the Highest” (Psalm 76:11). This witness, although it participates in the light of that reality, is still surrounded by a veil of invisibility, for “neither his eye sees, nor his ear hears, nor does it ascend to the heart of man.” All perception—eye, ear, and heart, beneficia from the Spirit—the Holy Spirit enables them to perceive that which belongs to the Spirit. \\n\\nThe soulish person, however, is not only far removed from such contemplation but also belittles and refutes these truths. If they possess a “flattering spirit” (1 John 4:6), they may be driven against belief, proclaiming that accurately trustworthy theologians are in error; if seized by this “spirit of flattery,” they enter into conflict with believers near and far, slandering them and perverting everything divine and human in their rebellion against the testimonies of truth. A specific example of this is Akindin himself."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Among the mountains of Palestine, none is as breathtaking as Mount Tabor. It rises solitary in the Esdralon Valley, situated a short distance from Nazareth, described by an ancient traveler as appearing 'like a stack in the midst of a field,' adorned with fragrant oak and pistachio groves, making it a splendid pedestal for the majesty of the Lord who was transfigured there. Jesus Christ arrived here after six days from the outskirts of Caesarea Philippi—following the discussions about the cross, as noted by St. Matthew, who counted only the full days in between, or eight days according to St. Luke, who included both the day of the conversation and the day of the Lord's transfiguration. Throughout this week of travel, the holy Evangelists note no further words from the Lord or significant events; it is apparent that the sacred spirit of the God-Man was wholly engaged with thoughts of the approaching cross, for ancient tradition holds that the Savior was transfigured merely forty days before His passion. The holy apostles followed their Divine Teacher in silence, their hearts resonating with His final teachings concerning the cross, judgment, and the Kingdom of God. Much of what He said held a veil of mystery for them; His messages of the cross and suffering invoked a lingering sorrow within, while the promise of the impending revelation of the Kingdom of God sparked a flicker of joy. To engrave the doctrine of the cross more firmly in their hearts, the Lord allowed them to navigate these days alone, encouraging them to wrestle sincerely with their faith in Him against the backdrop of old Jewish notions. To prevent these concepts of an earthly dominion from taking root in their hearts, the Lord assured them that some would witness Him, the Son of Man, manifesting His kingdom while still living, and indeed soon. Not all disciples were deemed capable or worthy of witnessing this glorious revelation in His transfiguration; Judas was among the ones left behind. Yet, it was essential to reveal His glory as the Only Begotten to those selected among the apostles, so they, later witnesses of His humiliation and suffering, would not be led into temptation by that very humiliation but rather comprehend the profound mystery of His voluntary suffering. The Monk Ephrem the Syrian states that ‘the Lord showed them His kingdom before His humiliation, and His honor before His disgrace, so that when He was arrested and crucified by the Jews, they would recognize that His crucifixion stemmed not from weakness but from His will and purpose, willingly undertaken for the salvation of the world.’ In the transfiguration’s glory, the anticipatory splendor of His resurrection and the glory of His return as the Judge of both the living and the dead were foreshadowed. Consequently, to ensure that 'the other disciples might not sorrow like the forsaken,' JESUS selected PETER, JAMES, and JOHN, His brother. These three apostles had previously been granted the honor of witnessing the remarkable miracle of Jairus' daughter's resurrection and would also observe His profound anguish in the Garden of Gethsemane. He chose them specifically because “they excelled the others: Peter with his fervent love for Jesus, John with Jesus’ particular affection for him, and James through his resolute declaration with his brother, ‘We are able to drink the cup’ (Mk. 10:39). His forthrightness had been such that even Herod thought to honor the Jews with his death' (St. John Chrysostom). ‘He took Peter,’ says the Venerable John Damascene, ‘to affirm that his testimony concerning Christ's Divinity received confirmation from the Father’s own voice and to assure him that this divine acknowledgment was revealed to him by the Heavenly Father; He took James, who had previously suffered for Christ ahead of the other twelve apostles; ultimately, He took John, representing purity and the most elevated expression of Theology, so that he, witnessing the eternal glory of the Son of God, might proclaim: In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1). ‘If,’ remarks blessed Theophylact, ‘the Lord had left Judas behind, taking the others, some might have claimed this was the cause of Judas’ offense which led him to betray his Lord. But the Lord intentionally left eight disciples at the base to honor three with a vision while blessing the others through their faith in what they would hear, as He Himself said, ‘Blessed are those who have not seen and yet have believed (John 20:29). He led them to a HIGH mountain in solitude, inviting them to pray alongside Him. ‘By ascending a lofty mountain, He signifies that one unworthy of rising above worldly matters cannot partake in such divine revelations - and He brought them alone, as He often performed His most glorious miracles discreetly’ (Blessed Theophylact). The Lord preferred to engage in prayer upon mountains, often beneath the nocturnal sky. It seems plausible that night had fallen. His prayers persisted throughout the night, leading to the disciples, fatigued from the day’s exertions, ultimately succumbing to sleep by dawn. It was on Tabor, at the hour of transfiguration, that profound words emerged from His heart, yielded in submission to God the Father: ‘Behold, I come.... to do Your will, O God (Hebrews 10:7). And behold, in this ethereal state of His holy soul, radiant with ecstasy, humility, and a resolute commitment to fulfilling God's work, His divine countenance shone forth, resonant with goodness, illuminating His entire pure form in light immeasurable upon the summit of the sacred mountain..."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"After six days,\\" following the Lord's earlier discourse. \\"Peter, James, John\\": these were the Lord's closest and most trusted disciples, chosen to witness remarkable events (Mark 14:33). \\"To a high mountain\\": although the Evangelists do not specify its name, early tradition consistently identifies it as Mount Tabor in Galilee, situated south of Nazareth in the scenic Jezreel Valley. Rising nearly 3,000 feet, this impressive mountain is adorned with lush vegetation, majestic oaks, and pistachio trees at its base and midsection. From its peak, one can enjoy stunning vistas of Lebanon and Antilebanon, Mount Carmel, the Golan Heights, and the Gilead Mountains."}]}
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