Second Sunday Of Lent
MATTHEW 17:1-9 (Genesis 12:1-4a; 2 Timothy 1:8b-10)
The gospel reading for the Second Sunday of Lent is the transfiguration of Jesus. Mark, Matthew, and Luke have differing versions of this episode, as might be expected from different authors with differing catechetical agendas. There is a further notice about the transfiguration of Jesus in the Second Letter of Peter, 1:17-18, “For when he (Jesus) received honor and glory from God the Father, and the voice of Majestic Glory bore witness to him, ‘This is my beloved Son with whom I am well pleased,’ we heard this voice coming from heaven, for we were with him on the holy mountain.” The four gospel narratives of the resurrection of Jesus and his post-resurrection appearances in Matthew, Luke, and John – all pertain to the transfiguration. Why? Because the glory of Jesus in the transfiguration is preview and promise of the glory of the resurrection.
This year, Cycle A, we take a closer look at Matthew’s version of the transfiguration of Jesus. Matthew had before him, in memory or scroll, Mark’s version. He made minor changes in Mark’s text but added to it. The story begins, “After six days….” What had happened in Matthew’s gospel six days earlier? Jesus had revealed the difficulties expect-ed for Christians, “If any one would follow me, let him deny himself, take up his cross and follow me,” even to the point of giving up one’s life. Jesus did not leave his disciples with this depressing saying. In the final judgment He promised to reward such sacrifice. This was not enough for Matthew. Therefore he inserts the transfiguration story as a concrete example of the glory that awaits those who take up the cross.
Accompanying Jesus onto the Mountain of Transfiguration were Peter, James, and John.
Why these three? In the Garden of Gethsemane these three are separated from the other apostles as Jesus takes them to a closer position to witness his struggle to submit to the will of his Father – often called “the agony in the garden.” Therefore the transfiguration was intended to strengthen their faith in him, so that they would not fail when the going got tough. But these three were not tough. They fell asleep three times, for which they were reprimanded by Jesus. Later they will abandon him. The glory of Jesus they witnessed in the transfiguration did not take effect until after his resurrection. James was first to shed his blood as a Christian martyr. Peter and John, as a team, were major witnesses in Jerusalem to Jesus’ resurrection. Peter eventually died as a martyr in Rome in the year 64. Nothing is known of John’s martyrdom except the promise of Jesus to him and his brother, “You will indeed drink my cup,” Matthew 20:23, a reference to their martyrdom.
The presence of Moses and Elijah at the transfiguration of Jesus is theologically import-ant. Moses represents the Torah (the first five books of the Bible). Elijah represents the Prophets. Torah and Prophets are two of the three major divisions of the Hebrew Old Testament. The third division is called “the Writings.” The Psalms are the chief component of the Writings but this division also includes whatever does not fit into Torah and Prophets. The presence of Moses and Elijah proclaims that what is about to happen to Jesus is in agreement with Torah and Prophets. What is about to happen to Jesus? He is en route to Jerusalem, and has already warned his disciples of his impending arrest, execution, and resurrection. They could understand arrest and execution, even though they were in denial, but not resurrection, other than the final resurrection. The transfigu-ration reveals to the disciples the glory which follows the cross. Torah and Prophets are also witnesses to that glory – thus the presence of Moses and Elijah.
At this point in the story Mark, as is his custom when writing about the disciples and family of Jesus, inserts a belittling statement about Peter, then about all three of the wit-nesses, “He (Peter) had no clue as to what he was saying, for they were very frightened.”
Matthew, as is his custom, deletes this statement from his version. A bright cloud overshadows the scene. The cloud is a symbol of the Divine Presence, as it frequently is in the Old Testament. A voice from the cloud: “This is my Beloved Son, with whom I am well pleased. Listen to him.” The Father bears witness to his Son as he did at Jesus’ baptism. The words from the sky are ominous, frightening. “My beloved Son” recalls the sacrifice of Isaac, when the Lord says to Abraham, “Take your beloved son…and offer him… as a complete sacrifice (holocaust)…,” Genesis 22:2. The words, “with whom I am well pleased” are taken from the first of four “Songs of the Servant of the Lord,” Isaiah 42:1, who will be “oppressed and afflicted, make himself an offering for sin, will be cut off from the land of the living.” Isaiah 53.
The final words of the voice from the sky: “Listen to him!” But on what theme or topic?
Shortly before the transfiguration and immediately after they came down from the moun-tain, Jesus revealed his approaching suffering, death, and resurrection. Recalling that Jesus has just been proclaimed Son of God by the Father, it took a divine revelation to affirm that the same Son of God would be arrested, put on trial, and submit to a horrible death. The saving grace was the outcome, which Jesus had earlier revealed, “and on the third day be raised,” Matthew 16:21. The transfiguration promises resurrection to glory.
