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| The Transfiguration by Sanzio Raffaello, 1516-20 |
Commentary:
Reading 1: Daniel 7:9-10, 13-14
Commentary on Dn 7:9-10, 13-14
In this vision from the book of Daniel, we see the symbols for God the Father, “the Ancient One,” seated on the Throne of Judgment (symbolized by fire), with all the faithful before him. Then comes “One like a Son of Man." This reference is a messianic vision. Jesus took that title upon himself in fulfillment of scripture (in addition to John 1:51, see also Mark 14:62, Luke 22:69 and Matthew 26:64 all of which reference the attendance of heavenly powers).
In the context of the Feast of the Transfiguration, this image is consistent with that seen by the disciples in the Gospel.
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Responsorial Psalm: Psalm 97:1-2, 5-6, 9
R. (1a and 9a) The Lord is king, the Most High over all the earth.
Commentary on Ps 97:1-2, 5-6, 9
This song of thanksgiving rejoices in God’s rule of the earth from his heavenly throne. The images presented extol God’s supreme authority over earth and heaven. The Heavenly Father is exalted above all of man’s deified creations. The imagery is consistent with God’s special presence (“clouds and darkness” seen but untouchable, emanating unspeakable power). The psalmist announces God’s justice and power over all creation.
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Reading II: 2 Peter 1:16-19
Commentary on 2 Pt 1:16-19
St. Peter offers his reference to the Transfiguration event, as part of an apologia; he presents his experience, claiming Jesus as the Christ, the Son of God. He quotes the Gospel account of this event explicitly, saying that he was indeed present and heard the words: “This is my Son, my beloved, with whom I am well pleased.” (See Matthew 17:5; Mark 9:7; and Luke 9:35.)
CCC: 2 Pt 1:16-18 554
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Gospel: Luke 9:28b-36
Commentary on Lk 9:28b-36
In this passage, St. Luke relates the account of the Transfiguration. Jesus goes up a mountain, to a high place with Peter James and John. ["Open-air cultic sites. The term "high place" is the usual translation of these worship sites. Although these sites were often located on hills, they were not all so placed (cf. 1 Kings 11:7, 2 Kings 16:4, 17:9-10; Jeremiah 7:31, 32:35). They could be sited on mountain-tops (Deuteronomy 32:13; Isaiah 58:14; Amos 4:13; Micah 1:3) or even by the sea (Job 9:8). The high places were dedicated to God or to Canaanite deities, and in the period before the establishment of the Temple at Jerusalem, such worship centers could be considered legitimate (Exodus 20;24; Judges 6:26; 2 Kings 14:4; 1 Chronicles 21:15). The first mention of them is in 1 Samuel 9:13, likely a reference to Ramah."[4]] His appearance changed and the disciples observe him conversing about “his exodus” with Moses and Elijah (Jesus’ exodus would be the Passion toward which he was moving).
The disciples' response to this vision was first to “make three tents,” alluding to the Jewish Feast of Tabernacles, placing the Lord at the same level of importance as Moses and Elijah. Before any response was made, a cloud came and cast a shadow over them, and God’s voice came from the cloud announcing: “This is my chosen Son, listen to him.” (Reminiscent of the words heard at his baptism in the Jordan: Matthew 3:17; Mark 1:11; and Luke 3:22.) Jesus is elevated above Moses and Elijah to a place with God himself.
It is clear from this story, and the other Transfiguration accounts, that what had happened was kept secret until after Jesus' death and resurrection. It was at that time that the true significance of the event was understood by the Christian community, and the experience placed in its proper position chronologically.
CCC: Lk 9:28 2600; Lk 9:30-35 2583; Lk 9:31 554, 1151; Lk 9:33 556; Lk 9:34-35 659, 697; Lk 9:35 516, 554
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Reflection:
When did Jesus (true man) completely understand that he was God? The answer to the question is unknowable, but as we seek to understand the Lord, it helps sometimes to ask such questions. Let us speculate for a moment.
Since he was true man, we could postulate that he could not have had complete knowledge of his nature from the moment of his birth. That knowledge would have changed his behavior. However, we do hear Jesus refer to “my father’s house” in St. Luke’s Gospel (Luke 2:49) when Jesus became separated from his family in Jerusalem, and they found him in the temple. It could also be argued (and has been) that Jesus, the boy, was simply beginning to understand that special relationship he had with God.
It has been said that Jesus did not completely realize he was God until his Baptism, the first time God spoke saying: “This is my beloved son in whom I am well pleased” (Matthew 3:17; Mark 1:11; and Luke 3:22). But then immediately following that event he was driven into the desert to be tempted by the devil. This was clearly a test (for our benefit?). Could he have known with absolute certainty that he was God at that point, allowing the devil to tempt him?
We come next to the feast we celebrate today, the Transfiguration. We hear how Jesus has gone up to a “high place” (a clear reference to sacred ground, a sanctified place dedicated to God) to pray, to speak with God. In doing so his nature is revealed to the disciples, as his glorified nature overcomes his physical form, and his appearance is changed. With him, the disciples observe Moses, giver of the Law, and Elijah, prince of prophets. It was these two elements of faith, the Law and the Prophets that Jesus came to fulfill. Did the Lord fully understand his nature at that moment?
When God came in the form of a cloud and said, “This is my chosen Son; listen to him,” did Jesus hear and understand that the word “Son” was spoken with a capital “S,” not in the lower case as we understand our relationship to him? If he did, then why did he allow the events that followed? He took this event with him, even into the Garden where he begged the Father to take the cup from him. Could he have known completely, as his tears fell like blood?
Certainly Jesus knew his true nature at the resurrection. He returned with complete knowledge, knowing that he had come from God, and returned to the Father in fulfillment of all that was written in the Law and the Prophets. As true man, he suffered, and he suffered not just the physical pain of life and the Passion, he suffered too the emotional and psychological pain of not knowing what would come of his mission and his life on earth.
While such woolgathering may not provide answers for us, today we rejoice in our sure and complete faith that Jesus is Lord and Savior, and it is to him we owe our thanks and prayers.
Pax
In other years: Saturday of the 18th Week in Ordinary Time
[2] The painting today is The Transfiguration, by Sanzio Raffaello, 1516-20
[4] Catholic Bible Dictionary, © 2009 by Scott W. Hahn pp. 361
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