2nd SUNDAY OF LENT

 

Readings: Genesis 12:l-4a

               2 Timothyl: 8b-10
 Matthew 17:1-9

 

 

"Jesus’ appearance was changed before them: his face shone
like the sun and his clothes became bright as light.”

 

 

The Transfiguration of Christ must be so significant. All three synoptic evangelists narrate to us this event with a vivid similarity. As we begin the second week of lent, our Sunday liturgy centers its theme on the message of the transfiguration. Let us meditate on three important points, as Christ's transfiguration can be viewed from three perspectives: one, its meaning on the part of God; two, its impact on the disciples, three, its importance on Christ's messianic role.

 

1. At the outset, we say that the transfiguration is part of God’s immense plan for his people. This we understand as an imperative of divine justice. As a just God, he perfectly knows how to exact punishment to the unfaithful and disobedient as fairly as to reward those who are faithful and obedient. The mystery of the transfiguration rightly belongs to the concept of reward. And we can understand it in a much fuller sense if we take it within the context of the long history of salvation which starts even as early as the old testament.

 

Our first reading today speaks of God's promise to Abraham to make him a father of a great nation. Even at this stage, the promise carries with it the scale of divine justice that comes directly from the mouth of God: “I will bless those who bless you; I will curse those who curse.” Leaving home, family and country, he begins the journey of a thousand miles uncertain of what lies ahead. With him are a troubled mind and a childless wife on the one side; but on the other, is his strong faith and unwavering hope that his God will never put him in vain. But God is so slow to unveil the glory of his promise. He prefers the hard way of getting it. He first makes Abraham a wandering Aramean. Then we see him as a childless father who, when at last gifted with an only legitimate son, asked to slaughter him. And when finally they become numerous, they just realize they are beginning to be a nation in another nation. Literally, Abraham did not see with his eyes the fulfillment of the promise. But he was in vain either. In fact, it is because of this difficult history that his reward becomes most worthy of its name. His descendants who are as countless as the stars in the sky not only remember him but also make their identity in him. Indeed, “all the tribes of the earth shall bless themselves by you.”

 

Today’s gospel narrates about the appearance of Moses and Elijah in the mountain where the Lord is transfigured. Both are great Old Testament personalities. Moses stands for the Law and Elijah for the law and Elijah for the prophets. Like Abraham, no one can ever think of any Jewish or Christian history without them. For like Abraham, they are also called, promised, and have to take things the hard way that their promised reward may just be that rewarding. If they, then, converse with Christ about his exodus (cf Lk 9:28 ff), it is because of the Old Testament exodus Moses once led. Moses’ exodus must remind Christ's exodus so that things may just be put in the right order is nothing else but the pattern of doing things God expects of his faithful and obedient servants. His dealings with Abraham, Moses and Elijah point to one thing: one has to undergo trials and difficulties before reaping the reward of victory. In a more familiar expression, “no guts no glory!”

 

2. Such must also be the message of the transfiguration when Peter seems to mistake it and proposes another "order" of doing things. Sad to say, such order is quite the opposite: making things the easy way. To be fair with Peter, we may safely suggest that the impact of the transfiguration upon the disciples is just so great that they end up knowing not what to do. Peter’s feelings must have been a mixture of fear and joy, but perhaps more joy: "Lord, it is wonderful for us to be here." And probably out of his Jewish religiosity, he proposes to build three tents: "If you wish, I will make three tents here, one for you, one for Moses and one for Elijah.” Probably he was having in mind the covenant tent (cf Ex 25:8) where people used to receive the revelation of the Law. By suggesting having three of such kind, he may please the Lord. Besides, the disciples are just ardent seekers of spiritual perfection. And that mystical experience which the transfiguration brings, gives them spiritual pleasure, which anybody wants and even strives for. So why not continue to be in such an experience? After all, with them is Moses who has the Law, Elijah who brings the voice of the prophets, and above all, Jesus who is the long-awaited messiah.

 

But over and above his pious intentions are his human desire and his human way of handling things.  The transfiguration is not a mystical experience. It is also, and more so, a foretaste of glory. Thus, it is inviting in all respects. Here lies the risk that accompanies that spiritual experience. It now poses at the same time as a temptation to power and glory, which last Sunday's gospel talks about. And sadly, Peter is almost at the point of getting into it. He proposes to remain there and starts to forget about his apostolate in Jerusalem. Good for him, Christ is there to redirect him to the right order. Doing things for the easy way is the wrong road to salvation.

 

3.  On the part of Christ, therefore, the importance of the transfiguration to his messianic role is clear. It reminds him that he is both the Suffering Servant of God as well as Beloved Son of Father. Jesus is well aware of the consequence of his messiaship. In fact, he predicts his impending passion before they climb the mountains and predicts it another two times more after. As the fulfillment of Isaiah’s suffering servant, he is to take the pains without resistance. Like Abraham and Moses, he must do things the hard way. But since he has to take the burdens up to death directly upon his own shoulders, divine justice also demands that he must be given even just a glimpse of his future reward. Such is the reason of his transfiguration. He is given a foretaste of the Easter glory, a thing not experienced by Abraham and Moses (although Moses’ face too shines bright at Sinai, cf Ex 34:29-35).

Such wondrous experience may have been a temptation, as the threat of his impending death is real. But it is here where Jesus and Peter differ. While Peter prays for his Master to be spared, Jesus dismissed the idea of escaping as devilous. He even prays his Father's will be done. This makes him the Father's beloved. He proves obedient not only as the suffering servant but also as God's beloved Son. Here we see how the transfiguration experience has aided him a lot: He is just that consoled and strengthened even as he realizes that his mission requires of him a determined will that welcomes no compromise and knows no turning back.

 

"Jesus' appearance was changed before them: his face, shone like the Sun and his clothes became bright as light."