Church Fathers Commentary Luke 9:32-36

"Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him. And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he said. And while he said these things, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him. And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen." — Luke 9:32-36 (ASV)

Theophylact of Ohrid: While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak and did what was natural to man. As it is said, But Peter and they that were with him were heavy with sleep. But when they awoke, they saw His glory and the two men with Him, as it follows: And when they were awake, they saw his glory, and the two men that stood with him.

St. John Chrysostom: Or, by the word “sleep,” he means the strange daze that fell upon them because of the vision. For it was not nighttime; rather, the overwhelming brightness of the light weighed down their weak eyes.

St. Ambrose of Milan: The incomprehensible brightness of the divine nature oppresses our bodily senses. For if our physical eyes are unable to bear the sun’s rays when looking directly at it, how can our corruptible flesh endure the glory of God?

Perhaps they were oppressed with sleep so that, after resting, they might behold the vision of the resurrection. Therefore, when they were awake, they saw His glory. For no one sees the glory of Christ unless he is watchful. Peter was delighted and, since the allurements of this world did not entice him, was carried away by the glory of the resurrection. Hence it follows, And it came to pass, as they departed...

St. Cyril of Alexandria: For perhaps holy Peter imagined that the kingdom of heaven was at hand, and therefore he thought it good to remain on the mountain.

St. John of Damascus: It would not have been good for you, Peter, for Christ to remain there. If He had remained, the promise made to you would never have been fulfilled. You would neither have obtained the keys of the kingdom, nor would the tyranny of death have been abolished. Do not seek bliss before its time, as Adam did when he sought to be made a god. The time will come when you will enjoy the sight without ceasing and dwell with Him who is light and life.

St. Ambrose of Milan: But Peter, distinguished not only by earnest feeling but also by devout deeds, wished like a zealous workman to build three tabernacles and offered the service of their united labor. For it follows, let us make three tabernacles, one for you...

St. John of Damascus: But the Lord did not ordain you to be the builder of tabernacles, but of the universal Church. Your words have been fulfilled by your disciples, by your sheep, in building a tabernacle not only for Christ but also for His servants. But Peter did not say this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows: not knowing what he said.

St. Cyril of Alexandria: He did not know what he said, for the time had not yet come for the end of the world or for the saints to enjoy their promised hope. And since the divine plan was just beginning, how could it be fitting for Christ to abandon His love for the world, for which He was willing to suffer?

St. John of Damascus: It was also necessary for Him not to confine the fruit of His incarnation only to the benefit of those on the mountain, but to extend it to all believers, which was to be accomplished by His cross and passion.

Titus of Bostra: Peter also did not know what he was saying, since it was not proper to make three tabernacles for the three. For servants are not received with their Lord; the creature is not placed beside the Creator.

St. Ambrose of Milan: Nor does the human condition in this corruptible body allow one to make a tabernacle for God, whether in the soul, in the body, or in any other place. And although Peter did not know what he said, he still offered a service that, not because of any deliberate presumption but because of its premature devotion, received abundant fruits of piety. For his ignorance was part of his human condition, but his offer was one of devotion.

St. John Chrysostom: Or else, Peter had heard that it was necessary for Christ to die and rise again on the third day, but he saw around him a very remote and solitary place. He supposed, therefore, that the place offered some great protection. For this reason he said, It is good for us to be here. Moses was also present, who entered into the cloud, and Elijah, who brought down fire from heaven on the mountain. The Evangelist then, to indicate the confusion of mind in which Peter uttered this, added, Not knowing what he said.

St. Augustine of Hippo: Now, in what Luke says here about Moses and Elijah—And it came to pass, as they departed from him, Peter said to Jesus, “Master, it is good for us to be here”—he should not be seen as contradicting Matthew and Mark, who connected Peter’s suggestion in such a way that it seems as if Moses and Elijah were still speaking with our Lord. For they did not expressly state that Peter said it at that moment, but were instead silent about what Luke added: that Peter made this suggestion to our Lord as they were departing.

Theophylact of Ohrid: But while Peter was speaking, our Lord built a tabernacle not made with hands and entered into it with the Prophets. Thus, it is added, While he thus spoke, there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as it was said in the Old Testament, the Lord dwelt in the cloud, so now a cloud also received our Lord—not a dark cloud, but a bright and shining one.

St. Basil the Great: For the obscurity of the Law had passed away. As smoke is caused by fire, so the cloud is caused by light. And because a cloud is a sign of calmness, the rest of the age to come is signified by the covering of a cloud.

St. Ambrose of Milan: For it is the overshadowing of the divine Spirit that does not darken, but reveals secret things to the hearts of men.

Origen of Alexandria: Now His disciples, being unable to bear this, fell down, humbled under the mighty hand of God. They were greatly afraid, since they knew what was said to Moses: No man shall see my face and live. Thus, it says, And they feared as they entered into the cloud.

St. Ambrose of Milan: Now observe that the cloud was not black from the darkness of condensed air, one that would overcast the sky with a horrible gloom, but a shining cloud. From it, we were not moistened with rain; rather, as the voice of Almighty God came forth, the dew of faith was poured out on the hearts of men. For it follows, And there came a voice out of the cloud, saying, “This is my beloved Son; hear him.” Elijah was not His Son. Moses was not. But this is the Son, whom you see alone.

St. Cyril of Alexandria: How then could people suppose Him who is truly the Son to be made or created, when God the Father thundered from above, “This is my beloved Son!”? It is as if He said, “Not just one of My sons, but He who is truly and by nature My Son, according to whose example the others are adopted.” He then ordered them to obey Him when He added, “Hear him.” They were to obey Him more than Moses and Elijah, for Christ is the fulfillment of the Law and the Prophets. Thus, the Evangelist adds significantly, And when the voice had passed, Jesus was found alone.

Theophylact of Ohrid: This was so that no one would suppose that the words, “This is my beloved Son,” were spoken about Moses or Elijah.

St. Ambrose of Milan: They departed, then, when our Lord’s manifestation had begun. Three are seen at the beginning, but one at the end; for when faith is made perfect, they become one. Therefore, they are also received into the body of Christ, because we also will be one in Christ Jesus—or perhaps because the Law and the Prophets came forth from the Word.

Theophylact of Ohrid: Now those things that began from the Word end in the Word. By this he implies that the Law and the Prophets, represented here by Moses and Elijah, appear only up to a certain time. Afterwards, at their departure, Jesus is alone. For now the Gospel remains, the things of the Law having passed away.

The Venerable Bede: And note that just as when our Lord was baptized in the Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is revealed. For His glory, which we confess at baptism, we will see at the resurrection. Nor is it in vain that the Holy Spirit appears here in the cloud and there in the form of a dove, since the one who now preserves with a simple heart the faith he receives will then, in the light of open vision, look upon those things which he believed.

Origen of Alexandria: Now Jesus did not wish for those things relating to His glory to be spoken of before His passion. Thus, it says, And they kept it close. For people would have been offended, especially the multitude, if they saw Him crucified who had been so glorified.

St. John of Damascus: Our Lord also commanded this because He knew His disciples were still imperfect, since they had not yet received the full measure of the Spirit. This was so that the hearts of others who had not seen the vision would not be overcome with sorrow, and so that the traitor would not be stirred up to a frantic hatred.