2nd SUNDAY OF LENT
Philippians 3:20-4:1
Luke 9:28-36
and his clothing
became dazzling white.”
Today’s gospel is an account of a very significant event in the life of Jesus: the transfiguration where Jesus’ “face changed in appearance and his clothing became dazzling white.” Whereas Christ’s foretells his future glory, this Lukan version also invites us to meditate on three important points: one, it tells us once more that Christ is the climax of the old Testament; two, that the event of transfiguration becomes a temptation to Peter; three, that such event is a confirmation of Christ’s divine sonship.
1. “And behold, two men were conversing with him, Moses and Elijah, who appeared in glory and spoke of his exodus that he was to accomplish in Jerusalem.” Moses and Elijah are two great personalities of the Old Testament. Moses represents the Law while Elijah stands for the prophets.
Today’s
first reading reminds us of God’s promise to Abraham to make him a father of a
great nation whose descendants would just be as numerous as the stars in the
sky. Such promise is fulfilled. But ironically, that nation makes itself a
nation in another nation. That is, its descendants become so numerous in a land
not of their own. And it is just because of their increasing number, which
becomes a threat to Egypt that slavery begins. The exodus Moses led is indeed a
breakthrough of an age-long slavery in a foreign land. So, if ever Moses
occupies so large a place in the pious memory of the Jews, it is all because of
that unforgettable historic exodus event. It is, so to say, a history of
liberation from oppression and a history of redemption to the original plan of
Yahweh of making them a great nation a great nation of their own. This is what
Christians share. The paschal event we ponder in this season of lent is a
commemoration of Christ’s salvific acts, which is the New Testament version of
the Exodus, so to say. Thus, if the Jews celebrate their liberation every year,
Christians too meditate on the suffering and death of Christ because it is
precisely of this mystery that we have been liberated from the slavery of sin
and death, and have been redeemed into our dignity as children of God. This is
why today’s gospel portrays Moses conversing with Christ about the latter’s exodus
he is about to accomplish.
So too, Elijah’s appearance before Jesus carries the prophetic messages of old. Whereas the prophets have their distinctive roles during their times, they as well speak of someone who is to come and re-establish a fallen order. He is the foretold light that shall reveal God to the nations and the glory of his people Israel. He shall behold the divine presence for indeed he is the Emmanuel. But he is also to suffer from his torturers since he is the suffering servant of Isaiah who, like a sheep, takes pains with no resistance. The salvation he brings to his people shall come not through power and might, but through humble obedience. This is what Elijah comes for in today’s gospel. But he comes to Jesus not so much to remind him of his painful mission as to assure him of the glory of his resurrection.
2. “Master, it is good that we are here; let us make three tents, one for you, one for Moses and one for Elijah.” Perhaps so overwhelmed by the glorious scenario shown before them, Peter just did not know what to say than to utter words that may please them. But looking a little deeper at it, Peter’s reaction might have perhaps also been due to his long suppressed desire coming from his misconception of Jesus’ messianic role. And we have some good reasons to suspect that this might have been the case.
The gospel itself describes how the disciples are troubled as to discuss what ‘rising from the dead’ could mean (cf Mk 9:10-11). Never did it come to Peter’s mind that the Messiah would suffer. Thus, the scene of the transfiguration becomes an immediate temptation to him. To Peter, this messianic glory is the fulfillment of his dream. At last the Messiah he has been ailing after for already quite a time has shown his glory in and with the presence of no less than Moses and Elijah. This must be something. At last, he is going to be a part of it. Besides, why go back to the hustle of life down there where people just come to disturb them even during their precious resting hours? Why not build three tents: one for Jesus, one for Moses, and one for Elijah?
But it is precisely because of this that Jesus tries to check Peter’s misconception. His messiaship consists in just doing it the hard way. He has to undergo the trials of the cross before reaping the glory of the resurrection. Just as a grain of wheat as it is unless it falls to the ground and dies, so too must he suffer and die that he may gain life not only for himself but for all. Thus, the mountain where he is transfigured is not the place of his great showdown. It is in Jerusalem. He knows that his struggle for victory is not up there, but right down there. So, he swiftly dismisses the tents of Peter and hurries them down. It is just down there in Jerusalem where the action is.
3. “This is my Son, the chosen one. Listen to Him.” Whereas Yahweh used to talk very often to his people in the Old Testament, seldom can we see this close personal treatment in the New Testament. We are not saying here that the Father has no close relation to his very own Son. Surely, the reverse is true. Their communion with each other must be beyond compare. The Father is always one with the Son, just as the Son is always one with the Father. But hearing the voice of the Father is almost a totally isolated case. Today, we hear him speak in the gospel. And what a beautiful pronouncement! It is a personal confirmation of Jesus’ divine Sonship.
If
we recall, this voice coming from the clods is the same voice of the Father who
speaks from the clouds after Jesus’ baptism. And the voice proclaims almost
exactly the same message: Jesus is the son of whom the Father is so well
pleased. Of course, Jesus is the Father’s pleasure, just as any son is a
pleasure to the parent. But the Father seems to have a reason more than that.
If the father confirms Jesus’ Sonship at the Jordan and does it again today in
the transfiguration, this points to one important truth: the messianic mission
of Christ. Just as Christ’s baptism marks the beginning of his public ministry
as Messiah, so too the transfiguration marks the immediate fulfillment of this
same mission. It is a clear presentation that the mission he inaugurates at
baptism is to be commemorated soon. This makes Jesus the Father’s pleasure.
Meaning, the Father is just so proud and glad to call him Son not because he is
happy to see him soon to suffer, but more so because such suffering is the
ultimate manifestation of the son’s perfect obedience to him. This goes to say
that as if what makes Jesus a son to the Father is his total submission to the
Father’s will. And that is precisely so. After all, this is the whole business
why the son came for. Hence, it is just right and fitting that we listen to
him.