Second Sunday Of Lent
SECOND SUNDAY OF LENT, CYCLE C
LUKE 9:28b-36 (Genesis 15:5-12, 17-18;; Psalm 27:1, 7-8, 13-14; Philippians 3:17-4:1)
The Liturgy places the story of the transfiguration of Jesus on the Second Sunday of the Lenten season. Perhaps at one time this placement was intended as a beacon of hope for Christians undergoing the rigors of Lenten fasting, abstinence, and other penitential works imposed by Church authority. The observance of penitential practices was considered a share in the Pasion and death of Jesus. As his Passion and death led to his glorious resurrection, so the penitential works of Christians prepared them for their own resurrection to glory and for the joy of celeb-rating the resurrection of the Lord at the end of Lent. Today Lenten observance is not a heavy burden imposed from above, but only if imposed by oneself on oneself. However Lent Lite can inspire Christians to understand that the resurrection of Jesus made it possible for them to carry a lightened burden. The transfiguration is a preview of Jesus’ resurrection.
There are four versions of the transfiguration of Jesus – Mark, Matthew, Luke, and the Second Letter of Peter 1:16-19. This year Luke’s version is our concern. Mark’s version is a foundation for Luke’s version. The catechesis of Luke becomes clearer if we consider Luke’s changes in Mark’s version. The usual listing of the three disciples who accompany Jesus onto the mountain is “Peter, James, and John.” Luke, as we know, was not satisfied with many of Mark’s arrange-ments. He writes, “Peter, John, and James.” When Luke composed the second volume of his gospel, Acts of Apostles, the apostle John is closely associated with Simon Peter, while John’s brother James is given no notice by Luke until James’ martyrdom in Acts 12:2. Thus John has a greater role in Luke’s theology than John’s martyred brother.
Why does Jesus go up the mountain? Only Luke’s version says, “to pray.” The emphasis on Jesus’ prayer and prayer in general is more characteristic of Luke than of the other gospel authors. Note that Luke repeats the emphasis on prayer, since the transfiguration takes place “while he was praying.” One might say the transfiguration was the result of Jesus’ prayer. Why are only Peter, James, and John chosen to be with Jesus on the mountain of transfiguration? Earlier in Luke’s gospel, 8:51-54, the Big Three were the only disciples Jesus took with him to witness his raising a little girl back to life. Both transfiguration and resurrection of the little girl are previews of Jesus’ own resurrection. Their membership in Jesus’ intimate circle and two close brushes with resurrection fortified them to later be chief witnesses of Jesus’ own resurrect-ion, as Peter and John certainly were according to the Acts of Apostles.
Two men in glory appeared with Jesus. Luke identifies them as Moses and Elijah. On two other occasions in proximity to a glorious Jesus, Luke speaks of “two men in white,” - at Jesus’ empty tomb after his resurrection and at his ascension. It is possible that Luke intends these men in white to be the same witnesses to Jesus as the two men in glory at his transfiguration. And why not? Moses and Elijah represent the Torah (Law of Moses) and the Prophets. Luke’s purpose: to demonstrate that what is happening to Jesus agrees with the revelation of God’s plan for Jesus in Torah and Prophets. Does this agreement refer only to Jesus’ glory? No! That is why Luke notes, “They spoke of his exodus that he was to accomplish at Jerusalem, ” a reference to his suffering and death. Long before Luke, Paul wrote, “…that Christ died for our sins, was buried, raised on the third day according to the Scriptures.” In early Christian interpretation of the Old Testament, Torah and Prophets (and the Writings) outlined every aspect of Jesus.
Mark’s version speaks unkindly of the disciples’ terror and Peter’s incoherence. Luke is gentler, “They were overcome by sleep, but now were becoming fully awake when they saw his glory and the two men with him.” Simon Peter, ever impulsive, always spokesperson for the disciples, has a plan.
He enjoys the glory he sees and his presence in it. Why not make this situation more permanent, something like the eight days of celebration at the Jewish Feast of Tents? Peter says, “Master, let us put up three tents,” one for each of the three celebrities in glory. Even Luke notes that Peter didn’t know what he was saying. A cloud overshadows them, a sign of the presence of God.
As the cloud encloses them, they receive a direct revelation. A voice from the cloud proclaims,
“This is my beloved Son. Listen to him!” The scene changes abruptly. The cloud and the voice are gone, and “Jesus was found alone.” Even the chatty Simon Peter had nothing more to say. Luke writes, “They fell silent.” Nor, says Luke, did they tell anyone at that time. That witnessing would have to wait until the resurrection of Jesus, of which the transfiguration was a preview.
“Listen to him!” About what? The answer is in the Old Testament and in the context into which Luke places the transfiguration. The command to “listen to him” refers to Deuteronomy 18:15, where Moses says to the Israelites, “The Lord your God will raise up a prophet like me from among you. Listen to him!” In Acts 3:23 Luke identifies Jesus as the “the prophet like Moses.”
The Jews regarded Moses as the ultimate revealer. Luke says, “Not anymore!” He implies that Moses himself pointed out centuries ago that he would be surpassed by another revealer, the final one. The context of the transfiguration in Luke: earlier in the same chapter Luke listed some tough conditions required of faithful disciples of Jesus, “deny oneself, take up the cross daily, a willingness to give up one’s life for Jesus, the penalty for being ashamed of him.” Immediately after this list of tough conditions Luke places the transfiguration of Jesus. The road to glory is through the cross. “Listen to him!”
