|Reading 1||Response||Reading 2||Gospel|
|Dn 7:9-10, 13-14||Ps 97:1-2, 5-6, 9||2 Pt 1:16-19||Mt 17:1-9|
Transfiguration: changing our view of ourselves and others
This week we interrupt Ordinary time readings to celebrate the Feast of the Transfiguration. In Lent the Transfiguration readings foreshadow Jesus’ coming glory at Easter; today’s readings emphasize Jesus’ glory at his second coming (parousia).
In the first reading the prophet Daniel describes his eschatological, or end-time, vision. For Jewish hearers, Daniel offers the consolation that God will bring about their victory over their oppressors. Christian hearers recognize Daniel’s promised “son of man” as Jesus, who will fully establish God’s kingdom when he returns. The Lectionary editors pair this reading with the gospel because of its parallels to the Transfiguration, including brightness (Mt 17:2), the clouds (Mt 17:5), and Jesus’ self-identification as “the son of man” (Mt 17:9).
In the second reading the author of 2 Peter gives his final message and advice. Scripture scholars place this letter’s composition around 135AD, making it the last written text of the canonical Christian scriptures. The author assures his hearers that Peter’s apostolic message is reliable because he was an eyewitness to Jesus’ glory (the Transfiguration) and he received the prophetic message (Jesus’ teachings). The author documents Peter’s experience to preserve the historical facts about Jesus’ life and teachings, and to capture the truths of the faith until Jesus returns.
In the gospel, Matthew describes Jesus’ physical transfiguration before Peter, James, and John. The Transfiguration story is full of scriptural references:
- The mountain. In Hebrew scripture, God always appears to humans on a mountain (for example: Abraham, Gn 22; Moses, Ex 3; Elijah, 1Kgs 19). By placing Jesus’ transfiguration on a mountain, Matthew is telling us that Peter, James, and John are about to encounter God.
- Moses and Elijah. In Hebrew scripture, Moses, who received the commandments from God (Ex 19), represents the Law; and Elijah, one of Israel’s great prophets, represents all the prophets. First-century Jewish tradition stated that both Moses and Elijah would return to announce and to welcome the messiah and God’s kingdom. By placing Moses and Elijah on the mountain in conversation with Jesus; Matthew is telling us that Jesus is the fulfillment of the Law and the prophets, he is the messiah, and God’s kingdom is near.
- The cloud. In Hebrew scripture, a cloud indicates God’s presence among the people (for example, the pillar of cloud, Ex 13:21-22; surrounding the ark, Ex 4-:34-36; filling the Temple, Is 6:4). By surrounding Peter, James, and John with a cloud, Matthew is telling us that they will experience God’s presence.
Today’s readings invite RCIA participants and the believing community to reflect on the Transfiguration as a glimpse of future resurrection and parousia. But the Transfiguration has a message for us right now. Every day we see other people transfigured, and we ourselves are transfigured. We encounter someone whose words or actions make us see them differently. Or we have our own “mountaintop experience” that transforms our understanding of ourselves or our world. The Transfiguration did not permanently change Jesus, but it did permanently change Peter, James, and John. Are we open to God’s presence and the change it brings? Do everyday transfigurations transform our relationship with God and others? Is God well pleased with our words and actions?