After six days. St. Luke says, "about an eight days after these sayings," either speaking indefinitely, or using the inclusive method of reckoning which we find in the recounts of our Lord's resurrection.
The days are counted from the time of Peter's confession and Christ's subsequent announcement. The little company were still in the neighbourhood of Caesarea Philippi, though we know not exactly in what place, and nothing is told of the events of this week.
The memorable day may be specially noticed as being the same day of the week as that on which the great confession was made in the previous se'nnight; or, if we regard the typical bearing of numbers in Scripture, the six days signify the world and daily labour, the seventh, "after six days," typifies heaven and rest.
Peter, James, and John. These three, the chosen of the chosen, had already witnessed Christ's power over death in the chamber of Jairus's daughter; later they were present at the agony in the Garden of Gethsemane.
They who had seen his glory were strengthened to behold his sweat of blood. These men formed the inner circle of his friends; to them he gave the privilege of knowing more of his inner life and nature.
They were selected for various reasons—Peter, for his energy, zeal, and love, and the part he was to play in the founding of the Church; John, because he was beloved by Christ, and was to be the recipient of Divine revelation; James, because he was to be the head of the Church of Jerusalem, and soon to drink of Christ's cup and war a good warfare.
The James here named is the son of Zebedee, and brother of John, and was put to death by Herod Agrippa (Acts 12:1-25.). An high mountain. The only tradition concerning the locality of the Transfiguration (which none of the inspired narratives further identifies) affixes it to Mount Tabor, the beautiful isolated mountain, which rises some eighteen hundred feet on the northeast of the Plain of Esdraelon.
This tradition, as far as we know, was first published in the fourth century A.D, by St. Cyril of Jerusalem ('Catech.,' 12.16) and St. Jerome, and thence was generally adopted and upheld till the sixteenth century, both by commentators and travellers.
Since then more accurate examination and historical criticism have thrown grave doubts on this identification. The summit of Tabor has from a very early age been occupied by habitations. It is spoken of in 1 Chronicles 6:77 as including in its limits a city and its suburbs.
Later it was strongly fortified, and the whole area was surrounded with a wall, of which the ruins can still be traced. In our Lord's time the town and the fortress covered the level portion of the hill, and there would have been no place of retirement where he could have withdrawn apart for the purpose of the vision.
There is another reason that makes Tabor unlikely to have been the scene of the Transfiguration. The last geographical notice left our Lord and his disciples outside Galilee in the neighbourhood of Paneas.
It was about a three days' journey thence to Esdraelon; but no mention is made of any such movement during this week, and it is after the Transfiguration that the synoptists intimate that the return to Galilee took place.
We must therefore surrender the old tradition, and look in the vicinity of Caesarea for the high mountain of our narrative. There was no lack of such in that region, and it was doubtless on one of the offshoots of Hermon that the glorious vision was vouchsafed, though more precise identification is impossible.
Hermon itself is called by the Arabs Jebel-esh-Sheikh, "The Chief Mountain," and the way in which the locality is introduced in the narrative, without further specification, seems to point to some eminence of the most obvious and best known hill of the district.
St. Peter, when in after years he alluded to it, called it merely "the holy mount" (2 Peter 1:18); and we may conclude that we are not intended to know more about it, lest we should be tempted to make more of the material circumstances than of the great reality.
St. Luke notifies that the Lord retired to this place in order to pray. It may have been that he prayed for the enlightemnent of the apostles—that they might receive the teaching of the Transfiguration and the subsequent sayings.