Gen 15:5-12,17-18
Phil 3:17-4:1
Lk 9:28-36
In ancient times the making of a covenant or treaty was done in the interests of a just and peaceful future. In today's reading from Genesis, an unusual form of covenant making between God and Abram speaks to the future of people and land. In the Lucan transfiguration scene Jesus manifests his future glory as he speaks with Moses and Elijah about his journey home. And in the midst of too much world-centered thinking, Paul reminds the Philippians of where their real citizenship lies.
This covenant account comes largely from the Yahwist (J) tradition. Childless and advanced in years, Abram (the name not yet changed to Abraham) receives the promise of descendants numerous enough to constitute a nation, an incredible assurance (vv5,13). Abram’s faith receives Yahweh’s acknowledgement. Act of righteousness (v6): Abram's trust is recognized positively by Yahweh or "is credited to his account." This trust is rooted in belief in God's power to realize the promise. Paul will later use this verse to support his position that it is Abram's faith, not his works, that wins justification (Rom 4:2f).
In addition to progeny, the patriarch is Promised Land. He asks for a sign (v7f). Yahweh responds in the form of a covenant, binding himself to the agreement. The only obligation on Abram’s side is the trust, which he has already expressed. Covenants in the ancient world took various forms; the one cited here is a foreign to the western contemporary mind (vv9f). Treaties were made between individuals, tribes, or nations. The present treaty was usually made between individuals.
Before the ritual begins, Abram falls into a deep sleep, a state suitable for divine communication (vl2). The severing of the animals into two parts allowed the covenant partners to walk between the separated members. This underscored the closeness of the bond and the seriousness of the obligation, with the two parties invoking a similar loss of life on themselves for failure to comply with the covenant (Jer 34:18ff).
There is mention only of Yahweh’s involvement in the ritual, with his presence symbolized by the oven and torch (v17). Either Abram’s commitment is implied by his earlier acceptance or the author may wish to underscore the divine initiative and favor underlying the promise of people and land. Either way the rite is clearly designated a covenant (Heb: “cut a covenant,” vl8) bilateral and binding on both sides, even though not made by parties of equal status.
The Promise of land extending from Egypt to the Euphrates in Mesopotamia represents ideal rather than real boundaries; the closest historical approximation occurred in the Davidic era (tenth Century B.C.) (vl8).
The psalm in today's liturgical context builds on Abraham’s trust. The Lord’s assurance removes all reason for fear (v1), with the petitioner turning in confidence and praying for consolation and guidance. Your presence (v8): Worship in the temple is desired where Yahweh was singularly experienced. Even in the face of adversity and disappointment, the psalmist advises constancy and a stalwart spirit (vvl3f). The land of the Living (v13b): Cultic or temple overtones do not seem to be implied. It is better seen as a reference to a life spared to be lived in the land given by God.
Paul’s
ethical demands continue to be strongly eschatological; it is the Christ coming
toward the Christian that calls for an appropriate moral posture. The present
passage has considerable “body” talk, a reaction against Judaizers with their
"flesh"
Christians are assured of a heavenly body in a new country in which they have
already obtained citizenship. Their conduct should reflect their status.
Paul’s encouragement to see him as a model is not self-serving (v17; 4:9; 1 Thes 1:6; 1 Cor 11:1). Example was as integral a part of apostleship as was preaching or teaching. Enemies of the cross (v18): In the context they appear to be Judaizers (3:2 - 5), former Jews still promoting circumcision and some Jewish practices as necessary in the Christian life. For Paul their position nullifies the all sufficient work of Christ's redemption and thus sets up an adversarial position. God is their stomach (vl9a): This probably points to Jewish dietary laws, now also nullified. Their “shame” (v19b): a reference to the circumcised male genital organ, usually discreetly concealed (1 Cor 12:23), now figuratively flaunted by the promoters of circumcision. With circumcision and other Jewish practices now relegated to worldly or “flesh” concerns, their proponents cannot rise above a material or terrestrial plain.
The Christian, however, has other goals and another homeland. The return of the Lord will see the Savior bypass present “bodily” concerns as he effects a total transformation of the corporal nature (v21). This he will accomplish by the vivifying Spirit in transforming the Christian into the image of himself, the prototype of resurrection (Col 1:18; 1 Cor 15:45 - 49) and in bringing all creation into final subjection (1 Cor 15:25). All of this is prelude to Christian possession of "the land," the heavenly reign of God where true citizenship lies. In view of this future reality, Paul’s readers are exhorted to remain steadfast (4:1).
Because of the strong likenesses that exist in the three synoptic accounts of the transfiguration, the reader is advised to review the commentary on the Matthean narrative (Second Sunday of Lent, Year A). Here the commentary will address mainly the Lucan differences.
In Luke Jesus has just predicted his passion and its victorious outcome. He also stresses the part that suffering is to play in discipleship (9:22 - 27). In the transfiguration narrative, the Father confirms this teaching of his Son (v35).
After eight days (v28): The time reference simply links the narrative with the preceding prediction of the passion. Thus the vision of glory, the outcome of the cross, is closely tied to Jesus’ suffering. Unlike the other Synoptics, Luke makes no concerted effort to relate events in Jesus' life to their biblical precedents. For example, the mountain here is neutralized, becoming for Luke simply a place of prayer (vv28f). In this gospel, it is in the posture of prayer that Jesus is found before the major events of his life (6:12; 9:18).
In the end-time setting (changed countenance, brilliant garments), the two prophetic figures, Moses and Elijah, representing the law and the prophets or the body of scriptural tradition, appear engaged in conversation with Jesus (vv30f). Both of them are also end-time personalities, believed to be destined for a role in the ushering in of God's reign. Only Luke mentions the subject of their conversation: Jesus' exodus or journey. This refers to his steady movement toward Jerusalem and from there to the cross and glory. The Hebrew exodus from Egypt is background to this as well, but the theme is central to Luke’s gospel, which is largely constructed around Jesus' journey to Jerusalem (9:51; 19:28) where his definitive leave taking will occur (24:50-52).
Only Luke has the three apostles in a semi-sleeping state (v32). As in Abram’s case, seen previously, sleep is a state, which lends itself to supernatural communication. It should be noted that the same apostles will struggle with sleep in the garden as Jesus’ passion begins (22:45). Luke also stresses the glory (Gr: doxa) (vv31f) surrounding the three heavenly figures, an end-time note, proper to Yahweh and indicative of the Christian’s future. Peter wants to hold fast to this final moment, relating it to the end-time feast of Tabernacles (tents) (v33), as the three are enveloped by the cloud, symbol of the divine presence (v34).
The Lucan Christ is identified by the Father as the fulfillment of the scriptural promise (v35): Son (royal filiations, Ps 2:7), servant of the Lord ("chosen one," Is 42:1) and the prophet like Moses ("listen to him," Deut 18:15). In addition, there are distinctly Christian notes: Sonship is divine and singular (3:22). “Listen to Him" would point to Jesus' own teaching, especially that on his salvific destiny (9:22), as surpassing that of the two other prophetic figures in the apparition.
The apostles are not held to silence in Luke but are respectfully circumspect (v36).
In
Luke’s writings salvation history moves forward. In the gospel he moves us with
Jesus toward Jerusalem and then onward to death and glory. This is the call of
the Christian as well. Today's Scripture reminds us not to become so involved
in temporal concerns, even legitimate ones, that we forget our ultimate
destiny, our own transfiguration into the image of Christ. Since we are
citizens of another realm, our baptismal passport must condition our way of
life.
Abram was promised descendants
and land. His blessings were very concrete.
It reminds us that as we journey toward our homeland we are not to neglect our
responsibilities here. Heaven is not just a question of the hereafter. It
begins here, and all peoples have a human right to a foretaste of what heaven
means-justice, equality, a fair standard of living, and mercy. Christians lend
their hands to this task.
But the ultimate truth
remains. Life does not end here. We know what citizenship means in daily life:
the broad smile on the faces of immigrants as they take the oath of allegiance
for the first time; the security that a passport gives; stepping off a plane to
realize that one is home again. Why should our feeling about the ultimate reign
of God may be different? Ours is to be a homecoming worthy of the name. Lent
gives the chance to pause and reflect.
Homiletic and Catechetical Helps
1. Faith transmitted from Abraham: How we receive the faith.
2. The land: material blessings to be shared with others.
3. What is our understanding of heaven? of resurrection?
4. How does our future life influence the present?
5. Relate Luke's journey theme to the Christian life.
6. Prayer in the life of Jesus and our own.
7. The Law and the Prophets as related to Jesus.
8. Jesus as Son, servant and prophet.
9. Lent and our future destiny.