(Ref. Text: Dan 7:9–10.13–14; 2Pet 1:16–19; Matt 17:1–9)
“God places us in the world as his fellow workers-agents of transfiguration. We work with God so that injustice is transfigured into justice, so there will be more compassion and caring, that there will be more laughter and joy, that there will be more togetherness in God’s world.” “The transfiguration of Jesus is one of the typical facts of the resurrection of the body; not only of the glorious change, but of the renewed life of the body and of the general judgment day.”
Contents
Introduction
This Sunday is the 18th Sunday (A) of the Church’s liturgical calendar. Since August 6, 2017 which happens to be the feast of the Transfiguration of Jesus occurs on a Sunday, the feast with its readings, replaces the readings of the 18th Sunday (A). The parallel texts to Matthew 17:1–9 are Mark 9:2–8 and Luke 9:28–36. Among the three evangelists, only Luke underlines that Jesus went up the mountain with his three disciples to pray. And as he was praying, Luke says his countenance changed. That is, he was transfigured. This is not surprising because Luke gives much importance to prayer. He conceives prayer as intimacy with God. Before taking any initiative, Jesus always consults his Father in and through prayer to be enlightened and instructed on the best way to act. The transfiguration of Jesus is detailed explanation of the experience narrated by Daniel (cf. First Reading).
The Context of Matthew 17:1–9
Six days after Peter’s confession on Jesus’ identity, Jesus took the three Apostles to a high mountain for this wonderful experience (cf. Matt 17:1). While on this mountain, Jesus was transformed or transfigured (Greek: metamorphoō). In the first century Judaism and in the Christian (New) Testament, there was the belief that the righteous get new and glorified bodies to enable them enter heaven (cf. 1Cor 15:42–49; 2Cor 5:1–10). Thus, Jesus’ transformation means the righteous will share the glory of God. This event follows the analysis of the content of the parabolic discourse (Matt 13). Before his entrance into Jerusalem, the final destination and apex of his mission, it was necessary that Jesus meet with the two central figures of Judaism – Moses and Elijah. As the former custodians of the To’rah (Law) and the Neviìm (Prophets), Jesus had to meet with Moses and Elijah to take over the Law and the Prophets which he has not come to abolish but to bring to fulfilment (cf. Matt 5:17).
Moses and Elijah
Immediately after Jesus metamorphosed, Moses and Elijah appeared on the scene. But why these two? The most likely explanation is that Moses the lawgiver appears as the representative of the old covenant and the promise of salvation, which was to be fulfilled in the passion, death, and resurrection of Jesus. On the other hand, Elijah appears as the prophet of the eschaton – the end times (cf. Mal 4:5–6; Mark 9:11–13). According to Matthew’s account, which differs from Mark and Luke, the metamorphosed Jesus represents the new Moses, who meets God on the new Sinai, in the cloud (Matt 17:5. Cf. Exod 24:15–18), with a luminous face (Matt 17:2. Cf. Exod 34:29–35; 2Cor 3:7–4:6), assisted by the two important personalities of the Hebrew (Old) Testament, who had already benefitted from the divine revelation on the Sinai (cf. Exod 19; 33–34; 1kgs 19:9–13), and represent the law and prophets, which Jesus has come to bring to fulfilment (cf. Matt 5:17). Luke goes further and explains that both Moses and Elijah discussed the death of Jesus (cf. Luke 9:31), but failed to give the content or detail of such discussion. We understand this was an official handover ceremony between Moses, Elijah and Jesus. As Jesus approached Jerusalem, it became necessary to collect the important documents from Moses and Elijah. Both have completed their tenure and therefore, must hand over everything to Jesus. Henceforth, everything about the Law and the Prophets will be under Jesus’ care. Is there any other interpretation to these two figures? Based on Luke 24:4 and Acts 1:10, some sustain that Moses and Elijah represent the two angels that comforted Jesus. This is unlikely to be true. First, because the two men mentioned in Luke 24:4 did not comfort Jesus, but the women who were perplexed because they found Jesus’ tomb empty. Secondly, the two men mentioned in Acts 1:10 appeared not to Jesus but to the disciples during Jesus’ ascension. The only place where an angel comforted Jesus is during his agony in the Mount of Olives (cf. Luke 22:43). In the text just cited, it is only one angel that is mentioned. To interpret Moses and Elijah as angels is to empty the meeting of these two with Jesus of its theological and salvific contents.
And he was transfigured before them…
“And he was transfigured before them, and his face shone like the sun, and his clothes became white as light” (Matt 17:2). This is how Matthew described Jesus’ new look on getting to the mountain. Jesus took Peter, James and John with him, but only he was transformed. This is interesting. The three disciples were not transfigured because they were there only as witnesses. As a dazzling light is so bright that you cannot see for a short time after looking at it, the three disciples must have lost their sight for a while. When Jesus was transformed, his appearance changed. This means the three disciples now see Jesus in his glorified state (cf. John 17:5; 2Pet 1:17). But why this physical transformation on the part of Jesus? Today, due to the desire to look young, impress others and appear spotless, many people subject themselves to series of physical disfigurement in the name of surgery, to modify their physique. Jesus’ transformation was not on this level. Moreover, his transformation was not his decision. It was solely God’s decision.
To explain this divine translation, Matthew uses the Greek verb metamorphoō (also metamorphoomai). Metamorphoō has both outward and inward significances. When the nature of the change is inward, metamorphoō means be changed, be transformed. In this case, the change has to do with character, mindset and personhood (cf. Rom 12:2; 2Cor 3:18). On the other hand, when the change of form is outwardly clear, metamorphoō means change in appearance, be transfigured. It is in this sense that the verb is used in Matthew 17:2. Therefore, Jesus’ transfiguration was outward. An outward change that produced inward transformation in the disciples. While Matthew and Mark use the same verb, Luke differs, and situates this event within the context of prayer. This should not be a surprise because the theme of prayer is so dear to Luke. For Luke, Jesus’ reason for going to the mountain was to pray (cf. Luke 9:28). And while he was praying, his face was altered, and “his clothes became bright as a flash of lightning” (Luke 9:29). It was after this that Moses and Elijah spoke with him. The transformation of Jesus has both immediate and remote connotations. While the immediate end recalls the glory he possessed before his incarnation (cf. John 1:14; 17:5; Phil 2:6–7), the remote end is a reference to his future apotheosis (cf. 2Pet. 1:16–18; Rev 1:16). Has your encounter with God effected any change in you?
Peter’s reaction
“Then Peter said to Jesus, Lord, it is good for us to be here; if you wish, we will make three tents here, one for you, one for Moses, and one for Elijah” (Matt 17:4). Peter’s reaction is interesting. Immediately they saw Jesus change, he suggested to Jesus that it would be a good idea and decision if they could build three tents for him, Moses and Elijah. While Mark (9:6) notes that Peter did not know what to say because they were terrified, Luke (9:33) says Peter did not even know what he said. This observation from Mark and Luke means Peter was in a state of confusion. Because he was highly excited by this divine and unique experience, he managed to utter something without knowing what he was saying, and without even being aware that he was speaking. Contrarily, if we keep to Matthew who omitted the observations of Mark and Luke, Peter knows exactly what he said. There are at least two significances of his suggestion. First, he may have desired to erect new booths of meeting where God could once more communicate with his people (cf. Exod 29:42). Secondly, he might be alluding to the temporary shelters constructed during the celebration of the feast of Tabernacles (cf. Lev 23:42). Whichever be the case, Peter and the other two apostles may have found fulfilment of the promised glory at the very moment of Jesus’ transfiguration. However, Peter’s reaction reflects his character. His spontaneity is also noticed in his attempt to stop Jesus from going to Jerusalem in obedience to his Father (cf. Matt 16:21–23); and in his promise to be with Jesus until death, a promise he never maintained although he regretted his failure (cf. Matt 26:30–35.69–75). The encounter with God is an encounter that changes a willing heart. This is not a myth (cf. Second Reading).
This is my beloved son…listen to him
While Peter “was still speaking, behold, a bright cloud overshadowed them; and behold, a voice out of the cloud, saying, this is my beloved son, with whom I am well-pleased; listen to him” (Matt 17:5). As the celestial voice ordered the disciples to listen to Jesus as the new Moses (Deut 18:15. Cf. Acts 3:20–26), they prostrated themselves before him (cf. Matt 28:17). The voice coming from the cloud is very significance. The same thing happened during Jesus’ baptism (cf. 3:17). As Peter spoke, a bright cloud or a cloud full of light overshadowed them and a voice from the cloud declared Jesus son of God and summoned them to listen to him.
Generally, cloud symbolizes God’s presence to guide and protect (cf. Exod 13:21; 19:16). ‘This is my beloved son’ is an allusion to Psalm 2:7 (cf. also Isa 42:1). The invitation to listen to the son of God implies obedience. We should remember that whenever and in whatever God is involved, the only true hearing is obedient hearing. That is, sincerely obeying what is heard (cf. Jas 1:22–25). When the disciples heard the voice from the cloud, they threw themselves on the ground with their faces down, terrified. Throwing oneself to the ground is a sign of devotion, before high-ranking persons or divine beings. It is a sign of adoration. It is the attitude of a created being in the presence of the holy of holies. No created being remains on his/her feet while in God’s presence. I hope this will make people especially Christians re-think their attitude especially, while in God’s house. Just think of so many things we do in our various churches and you will discover we still have no fear of God.
In fact, Jesus’ metamorphosis was:
- A revelation of the shekinah (glory) of the son of God;
- A confirmation of Jesus’ challenging teaching to the disciples at Caesarea Philippi (cf. Matt 16:13–17); and
- A useful experience for the disciples who were discouraged after Jesus reminded them of his imminent suffering and death (cf. Matt 16:21).
The disciples should not tell anyone what they experienced. However, after Jesus’ resurrection, they were to announce to everyone all they have experienced (cf. Matt 28:16–20).
They were extremely frightened
“When the disciples heard this, they fell to the ground and were highly afraid” (Matt 17:6). When the disciples heard the voice that affirms Jesus as his dear son, inviting them to listen to him, they fell on their faces and were greatly afraid. Why? Generally, people’s understanding of fear is unidirectional – negative. But fear has both negative and positive significance. Negatively, fear is that emotion experienced in the face of danger or in anticipation of a particular pain or danger. It is being afraid, uneasy, anxious and apprehensive about something or about a probable situation. It is anxious feeling. Positively, fear is the feeling of profound respect for someone or for something. It is regard with feelings of respect and reverence to God (cf. Luke 1:50), or towards a person (cf. Eph 5:33). That the disciples were greatly afraid should be understood in this sense. In the Hebrew (Old) Testament, fear (Greek: phobos), that is, reverence, was a common experience of the Israelites in the presence Elohim (cf. Exod 19:16; Deut 5:5). As the psalmist observed, the eyes of the Lord are on those who fear him. That is, on those who revere him (cf. Ps 33:18). The attitude of the disciples recalls what Moses did in the presence of the Almighty. When Moses heard the voice of God, he covered his face because he was afraid to look at God (cf. Exod 3:6). Matthew 17:6 could be rephrased in this form “when the disciples heard this [the voice of God], they fell on their face and revered God.” This is a wonderful lesson. No created being hears the voice of God and remain standing. Hence, Paul affirms, “at the name of Jesus every knee should bend, in heaven and on earth and under the earth…” (Phil 2:10). ‘Every knee should bend or bow (Greek: pan gonu kampsē)’ is a Hebrew idiom signifying worship. In Exodus 20:7, God told Moses to remind the Israelites that they should “not invoke the name of the Lord, their God, in vain.” Unfortunately, due to the carelessness of the contemporary society and the so-called modernity, this command appears outdated. Hence, people mention the name of God anyhow and without regard. They hear the name of God and show no reverence. Even their attitude in the house of God is marked with disrespect. Whatever we do in the presence of God that that has nothing to do with worship, must be eliminated. Next page
Conclusion
Jesus has taken office from Moses and Elijah. He is now in-charge of every law, prophets and prophecy, and even of every life. Definitely, he did and he is still doing all things well. He is not like many politicians and religious leaders, who buy their way to the offices just to work only for their selfish interests. In Jesus’ tenure, there was no iota of corruption. Do not ask me about many of our politicians and religious leaders. Because I am sure you know them better than I do. As indicated above, Luke underlines that Jesus went to the mountain to pray. And that his transformation took place while he was praying. Do not forget the importance of prayer in your life. But remember, God answers only the prayer of a just person. Do not pray when you should work, and do not work when you should pray. The principles of time and season for everything (cf. Eccl 3:1) should be respected.
Is prayer enough?
Today, especially, in most of the African nations, there is this confusion and illusion that prayer and prayer alone resolves everything. This is ridiculous. This is false hope. In his opening address of the First Plenary of the Catholic Bishops’ Conference of Nigeria (CBCN), 5th March 2017, the president, Most Rev. Ignatius Kaigama made an important observation on some social issues in the country. In his reflection “on some social issues like the frequent statement one hears even from some highly placed Nigerians that only prayer can solve the problems of Nigeria”, the Archbishop comments “the statement may be true in one sense but in another it is not only a fallacy but a passing on of the buck. St. James says prayer and good works must go together. Leaders must therefore not abandon their social responsibilities by amassing incredible wealth, taking from the poor and yet thinking that it is God’s duty to care for the poor, the helpless youths, and the needy. There is a raging fire going on and all we say are prayers and more prayers instead of also looking for a bucket of water to quench the fire! We worship God in exotic places of worship spread all over, but fail to seek permanent social remedies to our national maladies.” This is a naked truth. According to the Archbishop, “the statement may be true in one sense….”
Personally, the statement that “only prayer can solve the problems of Nigeria” is not true in any sense. It is a total fallacy. It is an expression, which some godless and greedy religious leaders use to fool their congregation, and empty them of the last naira in their pockets. As the archbishop rightly noted, “leaders should not abandon their social responsibilities” and should stop “taking from the poor”, while deceiving them with the wrong hope that the Lord is their shepherd. At the same time, people should not abandon their social responsibilities, relying only on prayer and on the assurance that for God all things are possible. Prayer should not be ‘the solution.’ On the contrary, prayer should be a way to the solution. Jesus prayed to the Father to enlighten him on how best to fulfil his mission. And as stated in the introduction, he does not do anything unless he consults his Father. This is what prayer should be. It should be a means, not the end. Abram’s journey was not a blind movement. The text says the Lord directed him (cf. Gen 12:1–4). Again, Jesus bore his own share of the hardship of the Gospel with the strength from God (cf. 1Tim 1:8–10). Prayer and good effort (or good work according to James) must go/work together.
Praying without season does not mean passivity. The Latin adage laborare et orare (to work is to pray), which probably derived from the Benedictine monks’ ora et labora (pray and work), remains ever true. Work and pray. Pray and work. Just as faith without true love and good work is dead (1Cor 13:1–3; Jas 2:14–17), so also prayer without work is not only dead but also sinful. “We need to combine faith (prayer) and good works.”[1] Like the disciples, always remember to show a sense of awe at the presence and majesty of God. While they prostrated in fear, Jesus touched the disciples, asked them to get up and not be afraid because they were in good hand. In like manner, may God touch you and raise you up, take away your many fears because you are also in good hand, I mean in God’s hand. Happy feast of transfiguration. Welcome to the month of August and a blessed week. Shalom!
- A Communiqué at the end of the First Plenary Meeting of the Catholic Bishops’ Conference of Nigeria (CBCN), 4–10 March, 2017, n.7. ↑