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| “Transfiguration” by Lorenzo Lotto, 1510-12. |
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 symbolic descriptions 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: Mark 9:2-10
Commentary on Mk 9:2-10
St. Mark’s account of the transfiguration varies only slightly from the account found in St. Matthew (Matthew 17:1-9). In St. Mark’s account the event takes place six days after his first prediction (see side note below) of his own passion and resurrection (St. Luke has eight days Luke 9:28b-36). Jesus brings Peter, James and John with him and, by their presence gives them a special understanding that his death and resurrection (and their own) will lead to the glory of the Kingdom of God, not to an end as they had feared.(see also 2 Corinthians 3:18; 2 Peter 1:16-19).
Shown as it is to the select disciples, the transfiguration prepares them to understand the necessary connection between the passion and his rise to messianic glory. The imagery of this event provides a recognizable reference to the greater mission of the Lord, as he comes to fulfill both the Prophets (personified in Elijah) and the Law (represented by Moses). Scholars agree that uniting and fulfilling the Law and the Prophets represented in this tableau was a key message of this event.
The suggestion by St. Peter that he erect three “booths” suggests the Jewish Feast of Booths which commemorates the revelation of the Law by Moses at Mt. Sinai. A close parallel is emphasized as the ultimate revelation of God in Christ is now played out.
The “bright cloud” is another Old Testament symbol used to represent the immediate presence of Yahweh (see Exodus 19:9, 24:15-16 and 40:34-35). From within it God speaks the same formula used at Jesus’ baptism (see Matthew 3:17) providing the final absolute identity of Jesus as Christ.
A side note: the Lectionary for Mass begins this reading with “Jesus took Peter…”, omitting “After six days.” This omission removes an interesting numerological reference to the event that takes place. The transfiguration is the revelation of Christ as God’s Son. It completes the teaching referenced in the previous verses. After six days of teaching Christ was revealed – seven representing the complete or perfect number. The implication is that Christ’s perfect revelation would come at the resurrection.
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Homily:
We are continually amazed that God’s own words, “listen to him,” are ignored with such impunity. In the Transfiguration, sacred scripture gives us a privileged view of a major revelatory event. Jesus, God Incarnate, reveals his true essence, pure and dazzling, to three disciples, Peter, James, and John. His identity is established without any doubt. Then the vision shows him to be joined by the giver of the Law, Moses, and the first and foremost of prophets, Elijah.
The vision becomes ultimate proof for us and for all of those who share faith in God that Jesus, God’s only Son comes to fulfill the promise of the Law of Moses and the predictions of the prophets. At this point in sacred scripture all the hopes and dreams of all the generations since Adam come together in a sigh of understanding and reverence.
The vision becomes ultimate proof for us and for all of those who share faith in God that Jesus, God’s only Son comes to fulfill the promise of the Law of Moses and the predictions of the prophets. At this point in sacred scripture all the hopes and dreams of all the generations since Adam come together in a sigh of understanding and reverence.
Saint Augustine would later summarize this understanding saying "The New Testament is concealed in the Old; and the Old Testament is revealed in the New."
As if the testimony of the vision foreseen by Daniel was not eloquent enough, God himself, wrapped in clouds as in Moses’ time, comes to the happy (but frightened) witnesses and tells them “This is my beloved Son. Listen to him.” Peter, James, and John must have been certain they would die, having heard that voice and felt the divine presence.
Those exact words: “This is my beloved Son. Listen to him,” were repeated by Peter in his second letter. There can be no doubt as to their meaning or source. The fact that we all come together to worship the Savior is proof that we believe in the identity of Jesus. But, again, what of the second part of that phrase: “listen to him”? One might ask “But how do we listen to one who no longer walks among us in the flesh? How can we hear the voice of one who has gone on before us to prepare a place in his Father’s Heavenly Kingdom?”
Of course we can listen to him. We listen to the words he left us in the Gospel. We listen to him speak to us intimately in prayer (recalling, of course, the key word “listen” and remembering that God gave us two ears but only one mouth for a reason). Finally we listen to him through his apostles and their successors to whom he gave the keys to His Kingdom. We are guided by the Teaching Magisterium of the Church, the guardian of truth.
However, like children we frequently do not listen; sometimes because we choose not to, sometimes because we forget. Today, in the great feast of the Transfiguration we are reminded as God himself speaks to us once more: “This is my beloved Son. Listen to him.”
Pax
In other years Monday of the Eighteenth Week in Ordinary Time
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