February 28: Study and Meditations on the Scripture Readings for this Coming Sunday's Mass

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A mediation from Don Schwager at Daily Scripture Readings and Meditations:

Meditation: What can blind us or keep us from recognizing God’s glory in our lives? Sin and unbelief for sure! Faith enables us to see what is hidden or unseen to the naked eye. Through the eyes of faith Abraham recognized God and God’s call on his life. He saw from afar not only what God intended for him, but for his descendants as well – an everlasting covenant of friendship and peace with the living God. Abraham is the father of faith because he put his hope in the promises of God. Faith makes us taste in advance the light of God’s glory when we shall see him face to face (1 Corinthians 13:12) as he is (1 John 3:2).

Are you prepared to see God’s glory? God is eager to share his glory with us! We get a glimpse of this when the disciples see Jesus transfigured on the mountain. Jesus’ face changed in appearance and his clothing became dazzling white. When Moses met with God on Mount Sinai the skin of his face shone because he had been talking with God (see Exodus 34:29). Paul says that the Israelites could not look at Moses’ face because of its brightness (2 Corinthians 3:7). In this incident Jesus appeared in glory with Moses, the great lawgiver of Israel, and with Elijah, the greatest of the prophets, in the presence of three of his beloved apostles. What is the significance of this mysterious appearance? Jesus went to the mountain knowing full well what awaited him in Jerusalem – his betrayal, rejection and crucifixion. Jesus very likely discussed this momentous decision to go to the cross with Moses and Elijah. God the Father also spoke with Jesus and gave his approval: This is my beloved Son; listen to him. The cloud which overshadowed Jesus and his apostles fulfilled the dream of the Jews that when the Messiah came the cloud of God’s presence would fill the temple again (see Exodus 16:10, 19:9, 33:9; 1 Kings 8:10; 2 Maccabees 2:8). While this transpired Peter, James, and John were asleep (Luke 9:22)! Upon awakening they discovered the transfiguration of Jesus along with Moses and Elijah.

How much do we miss of God’s glory and action because we are asleep spiritually? There are many things which can keep our minds asleep to the things of God: Mental lethargy and the “unexamined life” can keep us from thinking things through and facing our doubts and questions. The life of ease can also hinder us from considering the challenging or disturbing demands of Christ. Prejudice can make us blind to something new the Lord may have for us. Even sorrow can be a block until we can see past it to the glory of God. Are you spiritually awake? Peter, James, and John were privileged witnesses of the glory of Christ. We, too, as disciples of Christ are called to be witnesses of his glory. We all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another; for this comes from the Lord who is the Spirit (2 Corinthians 3:18). The Lord wants to reveal his glory to us, his beloved disciples. Do you seek his presence with faith and reverence?

*“Lord Jesus, keep me always alert and awake to you, to your word, your action, and your daily presence in my life. Let me see your glory.” *

 

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A reflection from Dr. Scott Hahn at the St. Paul Center for Biblical Theology.

The Glory in Sight

**Readings: ****Genesis 15:5-12, 17-18
Psalm 27:1,7-9, 13-14
Philippians 3:17-4:1
Luke 9:28-36 **

In today’s Gospel, we go up to the mountain with Peter, John and James. There we see Jesus “transfigured,” speaking with Moses and Elijah about His “exodus.”

The Greek word “exodus” means “departure.” But the word is chosen deliberately here to stir our remembrance of the Israelites’ flight from Egypt.

By His death and resurrection, Jesus will lead a new Exodus - liberating not only Israel but every race and people; not from bondage to Pharaoh, but from slavery to sin and death. He will lead all mankind, not to the territory promised to Abraham in today’s First Reading, but to the heavenly commonwealth that Paul describes in today’s Epistle.

Moses, the giver of God’s law, and the great prophet Elijah, were the only Old Testament figures to hear the voice and see the glory of God atop a mountain (see Exodus 24:15-18; 1 Kings 19:8-18).

Today’s scene closely resembles God’s revelation to Moses, who also brought along three companions and whose face also shone brilliantly (see Exodus 24:1; 34:29). But when the divine cloud departs in today’s Gospel, Moses and Elijah are gone. Only Jesus remains. He has revealed the glory of the Trinity - the voice of the Father, the glorified Son, and the Spirit in the shining cloud.

Jesus fulfills all that Moses and the prophets had come to teach and show us about God (see Luke 24:27). He is the “chosen One” promised by Isaiah (see Isaiah 42:1; Luke 23:35), the “prophet like me” that Moses had promised (see Deuteronomy 18:15; Acts 3:22-23; 7:37). Far and above that, He is the Son of God (see Psalm 2:7; Luke 3:21-23).

“Listen to Him,” the Voice tells us from the cloud. If, like Abraham, we put our faith in His words, one day we too will be delivered into “the land of the living” that we sing of in today’s Psalm. We will share in His resurrection, as Paul promises, our lowly bodies glorified like His.

 

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A mediation and questions from The Word Among Us magazine:

**Who can forget the “bargain” that Abraham tried to make with God when he interceded on behalf of the people of Sodom and Gomorrah? **

That was pretty bold of him, wasn’t it? Think, too, about how David, Job, Isaiah, and Paul all communicated with the Lord. And we all know about Mary’s conversation with the angel Gabriel. In fact, the more you look at the Bible, the more stories you find about ordinary human beings actually speaking with—and hearing from—Almighty God. It’s on almost every page of Scripture!

All of these divine encounters are summed up and capped off by the story of Jesus’ Transfiguration. If none of the other stories in the Bible convinces us, perhaps this amazing event can help us believe that communication with heaven really is possible.

The story of Jesus’ Transfiguration prompts us to ask a key question: Does my experience at Mass, in prayer, or while reading Scripture, include being influenced by Jesus? Does it include the promise that I can hear from heaven and be changed by what I hear? We may not know exactly what it feels like when Jesus is speaking to us, but there are a few signs we can be on the lookout for.

Perhaps you feel a desire in your heart to praise Jesus and thank him for his love. Perhaps you experience a growing hatred of sin and the way it separates you from the peace of Christ. You may feel a great sense of happiness, peace, or joy—especially after receiving the Eucharist. Or possibly you will find yourself moved to show greater love for your family. Or maybe you will experience a growing desire to serve the Lord, whether in your parish or in your community. Don’t discount these feelings! Jesus works in many ways, and the more we respond to him, the more confident we will be in his love.

“Jesus, I trust that you hear my prayers, and so I will keep coming to you. Lord, I trust you to give me the wisdom and grace to live a life pleasing to you.”

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*Questions for Individual Reflection or Group Discussion *

Readings: Genesis 15:5-12,17-18; Psalm 27:1,7-9,13-14; Philippians 3:17–4:1; Luke 9:28-36

1. Lent is not an isolated personal affair. As we begin this Second Sunday in Lent, we are reminded in the first reading that beginning with Abraham we belong to a great people to whom God has given a promise and a covenant. Your family and your parish are part of the people of God. What steps are you taking this Lent to help your family and your parish prepare for the Easter celebration?

1. The Responsorial Psalm is a prayer in which we tell God that we will not hide from him, but rather seek his presence. What does the Psalmist say is the benefit of such seeking? What practical steps can you take this Lent to spend more time seeking the Lord’s presence in prayer?

1. In the second reading, St. Paul, who so loved the Christian community that he called it his “joy and crown,” reminds us that our true “citizenship is in heaven.” What do you think St. Paul meant by this statement? What approach can you take this Lent (e.g., almsgiving and fasting) that will provide evidence of where your true citizenship resides?

1. In the Gospel, both the law and the prophets (Moses and Elijah), as well as the very voice of the Father himself, bear witness to Jesus. The Holy Father, in his teachings and his writings, repeatedly asks us to be a witness to others for Jesus. What are some obstacles in your life in bearing witness to Jesus? What are some ways you can overcome them?

1. The Gospel says that Jesus went up on the mountain with the disciples to pray. Prayer was obviously as hard for them as it sometimes is for us. They fell asleep! As a fellowship of Catholic men, how can you support and encourage each other this Lent to pray and seek the face of the Lord, individually and together?

1. The meditation contains these challenging words: “The story of Jesus’ Transfiguration prompts us to ask a key question: Does my experience at Mass, in prayer, or while reading Scripture, include being influenced by Jesus? Does it include the promise that I can hear from heaven and be changed by what I hear?” How would you answer these questions? Share a time when you believe you heard God “speak” to you. What was the impact on your life?

 

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Here’s a meditation by Shane Kapler found over at Catholic Exchange:

Transfiguration – Just a Stretch of the Legs

Praying the Rosary on the way to work, something new regarding the Transfiguration jumped out at me. You remember the event: While Jesus was at prayer on a mountaintop, Peter, James, and John witnessed Him become “more brilliant than the sun.” Moses and Elijah appeared to Jesus, and the disciples could hear them discussing His “exodus.” The scene culminated with a cloud overshadowing the mountain (as the Shekinah, or cloud of God’s glory, had when Moses received the Law on Mount Sinai) and God the Father proclaiming, “This is My Beloved Son, listen to Him.”

The new data that registered with me is actually preliminary to everything I just recounted: before the Apostles witnessed this, they had climbed a mountain! Traditionally Mt. Tabor, with an elevation of 1929 feet, has been identified as the spot. (Imagine the St. Louis Arch multiplied by three). Those boys had to exert themselves a bit to “get into position” for the Transfiguration.

And that got me thinking about the energy we have to exert in our own lives. To make progress as Christians we have to work. God may have given us a new nature, but that doesn’t mean its “second nature” yet. (That sentence is crying out to become a bumper sticker.) Seriously though, think about your day so far. How many words or actions do you regret? I can think of a few. There’s no reason to become disheartened though. When the Apostles were climbing that mountain they had to exert themselves…but Jesus was right there alongside them. The Lord was exerting Himself, as they were exerting themselves. And the same is true for us. We have to do the work, we have to make an honest, concentrated effort; but Jesus is right there alongside us — and thanks to His resurrection and ascension, in us – working to get us to that next level. Without Him its impossible; but with Him, there are no limits.

This is what the Church is talking about when it says that final salvation is the result of Faith and Works. We become the kind of creatures that can exist in Heaven because we’ve actively cooperated with God’s activity. Maybe it’s a bit confusing to talk about Faith and Works as two separate activities; it’s really one fluid movement, beginning in God and returning to Him, through us. Listen to the Apostle Paul: “work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure” (Philippians 2:12-13). It’s 100% God and, because of grace and the gift of the Holy Spirit, 100% us too! We’re joined to Jesus, as He loves and gives Himself to the Father, through us! We’re inserted into the very Life of the Trinity.

And like the Apostles, embracing Jesus’ desire to get us to the “top of the mountain,” leads to incredible realities. Like them, we get to pray alongside Jesus. And because of that, our prayer will change, will become more mature, will focus upon God’s will instead of ours. We get to hear Moses (the Law) and Elijah (the Prophets) of the Old Covenant speaking to us as we study Scripture. Divine Light enables us to see things about ourselves and our situation that would have been impossible before.

And this pattern will be repeated again and again in our lives, as Jesus challenges us to follow Him from one peak to the next, until we’re as high as we can possibly go –”Mount Zion, the heavenly Jerusalem” (Hebrews 12:22).

 

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Another meditation by Father Thomas Rosica, CSB on the Salt and Light blog:

The Hidden Glory of Mount Tabor — A Biblical Reflection for the Second Sunday of Lent, Year C

Today’s Gospel presents us with the Transfiguration of the Lord, one of the New Testament’s most mysterious and awesome visions related to us in the three synoptic gospels [Mark 9:2-8; Matthew 17:1-8; Luke 9:28-36]. Luke’s version of the Transfiguration event is found in chapter 9 in a collection of incidents that focus on the identity of Jesus. The whole chapter centers on the question that Herod asks in this gospel: “Who then is this about whom I hear such things?” [9:9] In subsequent episodes, Luke reveals to the reader various answers to Herod’s question. Jesus is one in whom God’s power is present and who provides for the needs of God’s people [9:10-17]. Peter declares Jesus to be “the Messiah of God” [9:18-21]. Jesus says he is the suffering Son of Man [22:43-45]. Jesus is the Master to be followed, even to death [9:23-27]. Finally, Jesus is God’s son, his Chosen One [9:28-36] revealed in today’ majestic scene of the Transfiguration.

Luke joins Matthew and Mark in placing this story immediately after the first prediction of the passion, a position that gives the Transfiguration a strategic importance parallel to Jesus’ baptism [3:21-22]. After submitting to the baptism of preparation and before beginning his public ministry, Jesus received heaven’s confirmation as Son of God. Situated shortly after the first announcement of the passion, death, and resurrection, the scene of Jesus’ Transfiguration provides the heavenly confirmation to Jesus’ declaration that his suffering will end in glory [9:32].

The six days, the high mountain, the radiance of Jesus’ face, and the cloud are all in the story of Moses on Mount Sinai [Exod. 19:16; 24:15-18; 34:29-35]. The “mountain” is the regular place of prayer in Luke [cf. 6:12; 22:39-41]. Elijah and Moses represent the Old Testament law and the prophets. According to Jewish tradition, they did not die but went directly to heaven. The “tabernacles” or tents suggest the Festival of Booths. Luke identifies the subject of the mountaintop conversation as the “exodus” [v 31] of Jesus, a reference to his death, resurrection, and ascension that will take place in Jerusalem, the city of destiny [9:51]. The mention of exodus also calls to mind the Israelite Exodus from Egypt to the Promised Land. At the end of this episode, the heavenly voice, with words similar to those spoken at Jesus’ baptism identify him as the one to be listened to now [9:35].

Background of the Transfiguration story

Luke’s Transfiguration is told in a most striking fashion so as to call to mind several passages of the Old Testament. Let us recall another mountaintop revelation of God in Exodus 24:12-18. In that story, the “glory of the Lord covered the mountain and on the seventh day the Lord called to Moses from within the cloud. To the Israelites the glory of the LORD looked like a consuming fire on top of the mountain. Then Moses entered the cloud as he went on up the mountain. And he stayed on the mountain forty days and forty nights.”

The account of the Exodus theophany shares many details with the transfiguration story: the mountain, the cloud, six days [Mark 9:2; Luke has eight], Moses, the voice, the glory. In addition, the shining of Moses’ face after being in the presence of God [Ex. 34:29-35] surely influenced today’s Gospel and helps to place the transfiguration in the context of revelatory events.

Following the days and nights of temptation in the desert wilderness and preceding the blackness of Golgotha, the glorious rays of the transfiguration burst forth in today’s Gospel. One thing is clear on Mount Tabor: Jesus and his three disciples have a profound experience of God’s presence. It has been said that the destiny of every Christian is written between two mountains: from Calvary to the mountain of the Transfiguration. When we look closely at today’s Gospel, we find some affirmation and hope for our own Lenten journey. Each of us needs a dose of glory, to get us through our own terrifying nights.

Continued on the next post…

 

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Continued from the previous post.

The Geography of Luke’s Transfiguration story

Geography sheds light on our understanding of the Transfiguration event. We need to situate Mt. Tabor in relation to Dabboriyeh and Nain, two nearby villages to the mountain. In chapter seven of Luke’s Gospel, Jesus raises the widow’s son in the little village of Nain, just opposite Mt. Tabor. Jesus struggles with the death of the widow’s only son and his fame spreads throughout the countryside. Through the miracle, Jesus broke through boundaries by touching the dead boy and restoring him to life.

Then immediately after Luke’s account of the Transfiguration, Jesus and the disciples descend the mountain to a little town at the foot of the mountain. Though not named in the New Testament, that town is called today Dabboriyeh in Arabic, after the legendary prophetess and judge Deborah in the Old Testament book of Judges. As Jesus draws near the village, a man from the crowd runs forth to describe the epileptic condition of his only son. Once again Jesus struggles with human suffering and sadness; he rebukes the unclean spirit, heals the boy, giving him back to his father [9:42].

The Transfiguration event takes place between Nain and Dabborriyeh, almost like a moment of transition and breakthrough during Jesus’ journey up to Jerusalem. The raising of the widow’s son and the healing of the epileptic boy bracket the whole Tabor experience. The Apostles’ desire to remain atop the mountain illustrates the great temptation to want to stay put; to avoid the difficulties, risks, controversies and challenges of life. Just when they would prefer to remain secluded, far from the madding crowds, distant from the risks of touching the dead, immune from the ritual impurity, free from battling with the demons, Jesus leads them down the mountain of vision to confront more demons and bring God’s gratuitous healing to all those who suffer.

The lessons of the mountaintop

What do the apostles learn on the mountaintop? They peered deeply into the identity of Jesus and understood better his divine mission from heaven. The Mount Tabor experience is necessary in the midst of the journey up to Jerusalem, for it strengthened Jesus and the apostles and helps us, also, to gain the necessary perspective, vision and strength required for our Christian lives and discipleship.

Of the Transfiguration experience we might ask ourselves: Why did God hide all the glory on Tabor, where no one other then Peter, James and John could witness? Why didn’t God save it for the cross? Before light flows over us, we need to go through darkness. The transfiguration teaches us that God’s brilliant life included death, and there is no way around it– only through it. It also reminds us that the terrifying darkness can be radiant and dazzling.

Our own Tabor moments

Looking back over the past year, let us try to identify some “Tabor” moments in our own journeys. Who was with us during those moments? Why were such moments important? What made us afraid on the mountain? Why was it good to be there? What frightens us about going down from the mountain of the vision? Who or what is waiting for us at the foot of the mountain? What part of our journey speaks the most to us and sends us forth with renewed vision? What is that new vision? How can we become compassionately hopeful people in the midst of the transitions and breakthroughs of our life?

On this second Sunday of Lent, let us look upon the Transfiguration as the presence of Christ, which takes charge of everything in us and transfigures even that which disturbs us about ourselves. God penetrates those hardened, incredulous, even disquieting regions within us, about which we really do not know what to do. God penetrates them with radiant light, with the life of his Spirit, and gives them God’s own face.

This week let us be counted among those who listen to Christ’s Word and are transfigured by it. As we come down from the mountain of vision, let us pray the beautiful words of Blessed Teresa of Calcutta, who was inspired by the Venerable John Henry Cardinal Newman to formulate this prayer for her community:

Dear Jesus, help me to spread Your fragrance everywhere I go.
Flood my soul with Your spirit and life.
Penetrate and possess my whole being so utterly
that all my life may only be a radiance of Yours.
Shine through me and be so in me that every soul
I come in contact with may feel Your presence in my soul.
Let them look up and see no longer me but only Jesus!
Stay with me and then I shall begin to shine as You shine,
so to shine as to be a light to others;
the light, O Jesus, will be all from You; none of it will be mine:
it will be You shining on others through me.
Let me thus praise You in the way You love best:
by shining on those around me.
Let me preach You without preaching,
not by words, but by my example,
by the catching force, the sympathetic influence of what I do,
the evident fullness of the love my heart bears to You. Amen.

 

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Another meditation of the Transfiguration from Catholic Exchange, this time by Fr. Paul de Ladurantaye

Experience Your Own Transfiguration

The scene of the Transfiguration recorded in this week’s Gospel is a pivotal moment in the life of Jesus and His disciples. Jesus had reached the point in His public ministry when He was being opposed by many of the religious leaders of the Jewish community, and the reaction of the crowds was far from enthusiastic acceptance of His teaching. He could count on a handful of faithful disciples only: His messianic career seemed to be a total failure. In addition, the hill of Calvary was looming before Him. He began to speak of it to His disciples around this time, and to them He offered the cross and a life of self-denial. This is more than apparent failure: it is a real stumbling block, where even the faith of the most loyal followers could be shattered.

Against this background, Jesus goes up the mountain with Peter, James and John and is transfigured before them. These three apostles (and through them, all of us) receive a glimpse of Our Lord’s divine glory shining through His humanity, and they hear the Father’s voice, “This is my beloved Son, with whom I am well pleased; listen to him.” Moses and Elijah, personifying the law and the prophets, appear and speak with Jesus about His approaching death — the “exodus that He was going to accomplish in Jerusalem,” an exodus to which the Old Testament points.

Christ’s transfiguration made a lasting impression on the apostles: It strengthened their faith and prepared them for the Lord’s death on the cross. This is how Our Lord always behaves toward those He loves: In the midst of the greatest sufferings and trials, He gives us the consolation and strength we need to keep going forward and never to doubt His promises to us. This is also the reason why the Church places this moment of the Transfiguration before us so early in the Lenten season. We are given hope that by persevering in our Lenten penance and mortification, we will come to share in the Lord’s glory. Through the discipline of Lent, we are being purified, and we experience our own transfiguration into the disciples Jesus calls us to be.

The flash of Jesus’ glory swept the apostles up into an experience of overwhelming joy. “Master, it is good that we are here,” Peter says. He wanted to make that moment last longer, but the Transfiguration came to an end, and the only person the apostles saw before them was Jesus: the Jesus whom they knew, who was sometimes tired, sometimes hungry, who tried to make Himself understood. They saw Our Lord without any special manifestations of glory.

This is the Jesus we must find in our ordinary life, in the midst of our work, on our streets, in our families, in the people around us, in our prayer. We have to find Him when He forgives us in the sacrament of penance, and above all, in the sacrament of the Eucharist, where He is truly, really and substantially present. Normally, Our Lord does not show Himself to us with any special revelation; instead, we have to find Him in our everyday activities and routines. We should never forget that the Jesus whom the three apostles were with on Mount Tabor is the same Jesus who is daily at our side. When He speaks, we should be ready to listen to Him; when He calls, we should be ready to follow. If crosses and trials appear in our lives, we should understand that He gives us the strength to bear them and not be defeated by them. The transfigured Lord of glory, the humble Jesus of Nazareth and the crucified victim of Calvary are one and the same. It is this Jesus who is constantly present to us, and how good it is that we can be with Him each day.

 

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Brian Pizzalato over at the CNA blog has this meditation:

In this Sunday’s Gospel reading Luke recounts the Transfiguration of Jesus, an event that is absolutely packed with meaning.

The new Moses

In the gospel reading, Jesus takes Peter, James and John up a mountain and he is transfigured. In the midst of this, Elijah and Moses appear with Jesus and “were conversing with him” (Lk 9:30).

Moses and Elijah represent the law and the prophets. Their appearance is a way of showing us that Jesus is indeed the complete fulfillment of the law and the words of the prophets. “Moses and Elijah had seen God’s glory on the Mountain; the Law and the Prophets had announced the Messiah’s sufferings” (Catechism of the Catholic Church 555). These two prophets were also the only ones in the Old Testament to hear God’s voice atop Mount Sinai.

Jesus is the focus of the event, something made abundantly clear near the end of the passage by the phrase, “After the voice had spoken, Jesus was found alone” (Lk 9:36). This scene almost foreshadows what will take place after the Resurrection when Jesus breaks bread in Emmaus with the two disciples. After celebrating the Eucharist with them, Jesus “vanished out of their sight” (Lk 24:31b). Here too, Jesus is the focus of the event; though it is his Eucharistic presence which takes precedence in the scene. Jesus himself puts this spotlight on this, helping us us to understand by vanishing out of their sight.

Luke continues to show us that the promise of a new and greater exodus is being fulfilled in Jesus, the new Moses. This is demonstrated by the many parallels between Moses and Jesus, as well as an event in Exodus 24, and in Jesus’ Transfiguration. For example:

1. Moses himself is present in both events (Ex 24; Lk 9).
2. Both events take place on a mountain (Ex 24:13, 15).
3. Moses and Jesus both take three companions (Ex 24:1).
4. Both of their faces shine with God’s glory (Ex 34:29).
5. In both events there is the glory cloud of God’s presence, the shekinah (Ex 24:15-16).
6. God speaks through a heavenly voice (Ex 24:12).

Have you ever wondered what exactly Jesus, Moses and Elijah were talking about? Luke tells us that they “spoke of his exodus that he was going to accomplish in Jerusalem” (9:30).

Also fascinating is the fact that the Book of Revelation speaks of Jerusalem as the new Egypt (cf. 11:7-8). In this same context, Revelation also speaks of two witnesses. “They have the power to shut the sky, that no rain may fall during the days of their prophesying” (Rv 11:6a). This is exactly what Elijah did in 1 Kings 17:1. They also “have power over the waters to turn them into blood, and to afflict the earth with every plague, as often as they desire” (Rv 11:6b). This is exactly what Moses did in Exodus 7:17.

The next thing Luke shows us which confirms Jesus as the new Moses is a connection with an Old Testament feast inaugurated under Moses. Peter requests that he be able to make three tents, which can also be translated “booths” or “tabernacles.” In Leviticus 23:33-43 we are told of the institution of the Feast of Booths which celebrates God’s bringing Israel out of the land of Egypt and also commemorates the giving of the law.

In the reading, we hear the voice of the Father say, “This is my chosen Son; listen to him” (Lk 9:35). This is a reference back to a prophecy of Moses himself when he said, “The Lord your God will raise up for you a prophet like me from among you, from your brethren – him shall you heed…” (Dt 18:15). Jesus is in fact the new and greater Moses, the eternal Son of the Father.

More beautiful truths

There are, of course, other aspects of the Transfiguration which are significant.

One thing which must be mentioned is that this event takes place right after Jesus has predicted his suffering, death and resurrection. The Apostles have a difficult time with this bit of important information (cf. Lk 9:22).

Jesus then proceeds to give Peter, James and John a special glimpse of his glory. The Transfiguration is a brief foretaste of Jesus’ bodily resurrection. The Apostles, given their frail human nature, needed this after hearing the prediction of Jesus’ forthcoming death.

We also get a glimpse of Jesus’ divinity, of the fact that he is God. This is done through the Transfiguration itself and the words which hearken back to Jesus’ baptism. Just as at his baptism, we find the presence, and thus revelation, of the Father, Son and Holy Spirit during the Transfiguration. We also hear the Father speaking to the Son through the power of the Holy Spirit.

In her wisdom, the Church gives us this reading during our arduous journey through Lent. Like the disciples, we need to be bolstered with hope as we traverse the wilderness of the Lenten season. We too get a glimpse of what is to come when we celebrate the Resurrection of Christ at Easter. But more importantly we are preparing for our final exodus from this life. We prepare with the joyful hope of seeing the Lord face to face in all his glory, for all eternity.

 

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Sunday Gospel Reflections, author unknown:

2nd Sunday of Lent
Reading I: Genesis 15:5-12,17-18 II: Philippians 3:17-4:1
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Gospel
Luke 9:28-36

*28 Now about eight days after these sayings he took with him Peter and John and James, and went up on the mountain to pray.
29 And as he was praying, the appearance of his countenance was altered, and his raiment became dazzling white.
30 And behold, two men talked with him, Moses and Eli’jah,
31 who appeared in glory and spoke of his departure, which he was to accomplish at Jerusalem.
32 Now Peter and those who were with him were heavy with sleep, and when they wakened they saw his glory and the two men who stood with him.
33 And as the men were parting from him, Peter said to Jesus, “Master, it is well that we are here; let us make three booths, one for you and one for Moses and one for Eli’jah” --not knowing what he said.
34 As he said this, a cloud came and overshadowed them; and they were afraid as they entered the cloud.
35 And a voice came out of the cloud, saying, “This is my Son, my Chosen; listen to him!”
36 And when the voice had spoken, Jesus was found alone. And they kept silence and told no one in those days anything of what they had seen. *

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Interesting Details

(v.28) Luke tightly connects the transfiguration to Jesus’ teaching in the previous verses 23-27. The event occurs several days after Jesus “said these words:” “If any man would come after me, let him deny himself and take up his cross daily and follow me … For whoever would save his life will lose it.”

(v.28) Jesus begins His ministry with a prayer and ends his ministry with a prayer. Jesus prays while performing miracles. He teaches his disciples to pray. The transfiguration occurs as a prayer experience. As Jesus teaches in 11:13, the Holy Spirit is given in response to prayer.

(v.29) White garments are symbols of joy and celebration. The angels who appear at the resurrection (and later in the ascension) wear dazzling, white clothes.

(v.30) Moses and Elijah are 2 figures from the Old Testament. Moses was the giver of God’s Law, and Elijah was the great prophet through whom God spoke to his people. Their appearance is a sign that the road which Jesus is taking is a fulfillment of the law and the prophets, i.e., a fulfillment of God’s will.

(v.31) Moses and Elijah talk to Jesus about his “departure,” or death in Jerusalem. In the middle of this vision of glory is an image of suffering.

(v.33) Peter wants to make a tent for Jesus. Peter indeed does not know what he is saying, for “the Most High does not dwell in houses made by hands” (Acts 7:48).
(v.34) Cloud is a symbol of God’s presence.

(v.35) “This is my Son, my Chosen one, listen to him.” God reveals who the Son is: the one who returns to God via the cross.

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One Main Point

Listen to Jesus, and follow him. The road to everlasting life must pass through suffering.

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Reflections

“Listen to him.” In what way am I listening to Jesus? What do I hear? How do I know it’s Jesus’ voice? What will help me more easily to recognize his voice?

When I do not do my will (what I like, what I want), I suffer. Recall the instances that led me to bad consequences because I follow my will (my impulses, job choices, relationship choices, decisions about money, etc.) instead of listening to a wiser person.

 

[Fidelis]

This Sunday’s meditation from Presentation Ministries:

TRANSFIGURED HOPE

*“While He was praying, His face changed in appearance and His clothes became dazzlingly white.” *—Luke 9:29

On the second Sunday of Lent, we always focus on Jesus’ Transfiguration. We begin Lent in the desert (Lk 4:1), quickly climb Transfiguration Mountain, and quickly return to the desert. We end Lent on the verge of climbing Mount Calvary on the way to the cross.

Today marks the highest point of Lent. We will not return to this elevation until we celebrate Jesus’ Resurrection and Ascension. Today Jesus chooses us to climb Transfiguration Mountain. Here we see the glory of Jesus and the glory of heaven. Because of this experience, we can assure those struggling through Lent and through life that the sufferings of the present are “as nothing compared with the glory to be revealed in us” (Rm 8:18). We can tell the world that, no matter how long we spend in the desert or how painful the climb up Mount Calvary, Jesus “will give a new form to this lowly body of ours and remake it according to the pattern of His glorified body, by His power to subject everything to Himself” (Phil 3:21). Despite Satan tempting us in our Lenten desert, in Jesus our victory is assured and our future glorious.

Because of the Transfiguration, we are filled with hope that will not leave us disappointed (Rm 5:5). The roughest Lent will result in the most glorious Easter. The transfigured Christ is the hope and promise of the risen Christ. Praise Jesus!

Prayer: Father, motivate me by hope (Col 1:4).
Promise: “Abram put his faith in the Lord, Who credited it to him as an act of righteousness.” —Gn 15:6
Praise: Praise You, transfigured Jesus, “dazzling as the sun…radiant as light” (Mt 17:2). Your glory leads us to the Father.

 

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Finaly, from a sermon by Saint Leo the Great, Pope:

The Law was given through Moses, grace and truth came through Jesus Christ
The Lord reveals his glory in the presence of chosen witnesses. His body is like that of the rest of mankind, but he makes it shine with such splendour that his face becomes like the sun in glory, and his garments as white as snow.

The great reason for this transfiguration was to remove the scandal of the cross from the hearts of his disciples, and to prevent the humiliation of his voluntary suffering from disturbing the faith of those who had witnessed the surpassing glory that lay concealed.

With no less forethought he was also providing a firm foundation for the hope of holy Church. The whole body of Christ was to understand the kind of transformation that it would receive as his gift. the members of that body were to look forward to a share in that glory which first blazed out in Christ their head.

The Lord had himself spoken of this when he foretold the splendour of his coming: Then the just will shine like the sun in the kingdom of their Father. Saint Paul the apostle bore witness to this same truth when he said: I consider that the sufferings of the present time are not to be compared to the future glory that is to be revealed in us. In another place he says: You are dead, and your life is hidden with Christ in God. When Christ, your life, is revealed, then you also will be revealed with him in glory.

This marvel of the transfiguration contains another lesson for the apostles, to strengthen them and lead them into the fullness of knowledge. Moses and Elijah, the law and the prophets, appeared with the Lord in conversation with him. This was in order to fulfil exactly, through the presence of these five men, the text which says: Before two or three witnesses every word is ratified. What word could be more firmly established, more securely based, than the word which is proclaimed by the trumpets of both old and new testaments, sounding in harmony, and by the utterances of ancient prophecy and the teaching of the Gospel, in full agreement with each other?

The writings of the two testaments support each other. The radiance of the transfiguration reveals clearly and unmistakably the one who had been promised by signs foretelling him under the veils of mystery. As Saint John says: The law was given through Moses, grace and truth came through Jesus Christ. In him the promise made through the shadows of prophecy stands revealed, along with the full meaning of the precepts of the law. He is the one who teaches the truth of the prophecy through his presence, and makes obedience to the commandments possible through grace.

In the preaching of the holy Gospel all should receive a strengthening of their faith. No one should be ashamed of the cross of Christ, through which the world has been redeemed.

No one should fear to suffer for the sake of justice; no one should lose confidence in the reward that has been promised. The way to rest is through toil, the way to life is through death. Christ has taken on himself the whole weakness of our lowly human nature. If then we are steadfast in our faith in him and in our love for him, we win the victory that he has won, we receive what he has promised.

When it comes to obeying the commandments or enduring adversity, the words uttered by the Father should always echo in our ears: This is my Son, the beloved, in whom I am well pleased; listen to him.

**Concluding Prayer **

O God, you told us to listen to your beloved Son.
Nourish us by planting your word within us;
give us spiritual clearsightedness
to see and enjoy the vision of your glory.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
God for ever and ever.
Amen.

 

[Fidelis]

Thanks to all who followed this thread to the end. I hope it was helpful and uplifting for you, and if you have any meditations or positive and holy thoughts on the Sunday readings to add, please feel free to do so. See you on next week’s thread.

 

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Somehow missed this one by Marcellino D’Ambrosio, Ph.D. also found on Catholic Exchange:

The Transfiguration and The Cross

Appearances can be deceiving. After all, Jesus was just another Galilean. His hands were the rough hands of a workman. People in Nazareth knew his mother. Some even remembered the man they thought was his dad.

Yet when Jesus went up on Mt. Tabor with his three closest disciples, his appearance changed. The glory of his divinity suddenly became visible, shining through his humanity, dazzling his overwhelmed disciples.

But then two others showed up — Moses and Elijah. Of all the great figures of the Old Testament, why them? The Jews were not abstract but rather very concrete thinkers. When they thought about the first five books of the Bible, “the Law,” or “Torah”, they thought of a person — Moses. When they considered the Bible’s prophetic writings, the greatest prophet came to mind — Elijah. The Law and the Prophets. That was the Jewish way of saying “the Bible.” Moses and Elijah witness to Jesus because all of Scripture witnesses to him.

But what did the three of them talk about? His miracles? His teaching? Neither. They spoke about his “departure” soon to be accomplished in Jerusalem. This is what is predicted and described in a mysterious way all throughout the Law, the Prophets, and the Psalms, namely his march straight through indescribable suffering and death on his way to resurrected glory.

One thing that has troubled many people about his passion are his words from the cross “My God, my God, why have you abandoned me?” (Matt 27:46). Some have even read into this a mistaken theology that Jesus, taking our place, experienced the most terrible consequence of our sin, namely being cut off from communion from the Father, separated from God and his grace. Not a chance. That fact that Jesus bore our sin cannot mean this. He is not a sinner. His communion with the Father and the Spirit can never be interrupted. The cloud overshadowing the disciples there was the same cloud of the Spirit that overshadowed Mary at the annunciation. The voice of the Father resounded forth from it. The Father and the Spirit were with Him on Mt. Tabor. The Father and the Spirit were with Him on Golgotha.

So how do we take Jesus’ words? They are a quote from a psalm. In fact the ancient Jewish practice was to designate a particular psalm not by a number but by its first few words (we still do this with conciliar documents such as “Lumen Gentium”). There is a psalm in fact that begins with this phrase, Psalm 22. Make this psalm part of your meditation on the passion this Lent. In a remarkable way it predicts the mockery that is hurled upon Christ that fateful day, the piercing of his hands and feet by a pack of “dogs” (a uncomplimentary term used in those days to refer to gentiles), the gambling for his clothing, even his eventual deliverance by the God who hears his cry. So Jesus, from the cross, is proclaiming what is manifest in the transfiguration: “all the law and the prophets bear witness to me and to what is happening right now.”

This is why Jesus came. This is why for ten chapters in Luke’s gospel, Jesus is resolutely making his way towards Jerusalem (Lk 9-19). His teaching and his miracles are remarkable. But if he had not laid down his life for us, if he had not been raised from the dead, we’d still be in our sins. The entire drama of human history finds its center and its meaning in these few tumultuous days.

Some have asked why Mel Gibson’s movie was only about Jesus’ passion, and not the entire life of Christ. This is the reason. Theologically, the page dividing the New and Old Testaments is not the gold-edged one between Malachi and Matthew, but rather the crimson-tinged page of the passion.

And if you’ve see this movie you understand why Peter, James, and John needed the glory of Tabor before enduring the horror of Golgotha.

 

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Sorry, these things just keep popping up!

Here’s some thoughts from John Bergsma over at Sacred Page:

The Gospel reading for the first Sunday of Lent is the temptation of Christ in the desert according to Luke.

Christ is tempted in three ways: through his physical desires (hunger for food), through his eyes (being shown all the glory of the kingdoms of the world), and through the temptation to pride (to stage a magnificent stunt that would win him fame throughout the nation).

This threefold temptation of Christ corresponds to St. John’s warning about the “lust of the flesh, lust of the eyes, and the pride of life” in 1 John 2:15. This threefold categorization has been known in the Church as the “threefold concupiscence,” the unholy Trinity of temptation.

Eve was tempted in the same way. She saw that the fruit was “good for food, pleasing to the eye, and to be desired to make one wise.” “Good for food” is lust of the flesh. “Pleasing to the eye” is lust of the eye. “Desired to make one wise” is a temptation to pride—Eve wants to be wise like God.

Thousands of years later, the king of Israel was commanded by Moses to restrain himself from the temptations of the threefold concupiscence. Deut 17:16-17 forbids the Israelite king from multiplying horses (military might), women (sensual pleasure), and gold/silver (greed/avarice) for himself. These three items correspond to lust of the flesh (women), lust of the eyes (gold), and pride (self-aggrandizing military build-up).

First Kings 10–11 describe how, in his latter years, Solomon, the first Son of David to sit on his father’s throne and a kind of “New Adam” figure in the biblical story line, egregiously fell prey to the threefold concupiscence by multiplying for himself everything Deuteronomy 17 forbids.

In today’s Gospel, we see Jesus, the New Adam, overcoming the threefold concupiscence, and so undoing the sin of Eve, and overcoming the failings of the first Son of David, Solomon. “One greater than Solomon is here” (Luke 11:31).

All Christians share in Christ’s royal anointing and therefore must take steps to overcome lust, avarice, and pride. In particular, in the Catholic tradition, those who enter the religious life take vows of poverty, chastity, and obedience. These vows are radicalized ways to mortify the threefold concupiscence: lust of the flesh (chastity), lust of the eyes (poverty), and pride (obedience). We should view these “evangelical counsels” as means toward a profound conformity to Christ and his power to overcome temptation. Even Catholic diocesan clergy, who do not take formal vows of poverty, chastity, and obedience, nonetheless de facto commit themselves to this lifestyle. It seems fitting that they should, since they are in a sense the viceroys of the New Israel (Gal 6:16), and therefore should commit themselves more radically to the self-denials required of anyone who would rule over the people of God (Deut 17:16-17).

 

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Almost forgot-- I wanted to add the versions from Mark and Matthew with the Navarre Commentary for each:

**From: Mark 9:2-13

The Transfiguration
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[2] And after six days Jesus took with Him Peter and James and John, and led them up a high mountain apart by themselves; and He was transfigured before them, [3] and His garments became glistening, intensely white, as no fuller on earth bleach them. [4] And there appeared to them Elijah with Moses; and they were talking to Jesus. [5] And Peter said to Jesus, “Master, it is well that we are here; let us make three booths, one for You and one for Moses and one for Elijah.” [6] For he did not know what to say, for they were exceedingly afraid. [7] And a cloud overshadowed them, and a voice came out of the cloud, “This is My beloved Son; listen to Him.” [8] And suddenly looking around they no longer saw any one with them but Jesus only. [9] And as they were coming down the mountain, He charged them to tell no one what they had seen, until the Son of Man should have risen from the dead. [10] So they kept the matter to themselves, questioning what the rising from the dead meant. [11] And they asked Him, “Why do the scribes say that first Elijah must come?” [12] And He said to them, “Elijah does come first to restore all things; and how is it written of the Son of Man, that He should suffer many things and be treated with contempt? [13] But I tell you that Elijah has come, and they did to him whatever they pleased, as it is written of him.”

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Commentary:*

2-10. We contemplate in awe this manifestation of the glory of the Son of God to three of His disciples. Ever since the Incarnation, the divinity of our Lord has usually been hidden behind His humanity. But Christ wishes to show, to these favorite disciples, who will later be pillars of the Church, the splendor of His divine glory, in order to encourage them to follow the difficult way that lies ahead, fixing their gaze on the happy goal which is awaiting them at the end. This is why, as St. Thomas comments (cf. “Summa Theologia”, III, q. 45, a. 1), it was appropriate for Him to give them an insight into His glory. The fact that the Transfiguration comes immediately after the first announcement of His passion, and His prophetic words about how His followers would also have to carry His cross, shows us that “through many tribulations we must enter the kingdom of God” (Acts 14:22).

What happened at the Transfiguration? To understand this miraculous event in Christ’s life, we must remember that in order to redeem us by His passion and death our Lord freely renounced divine glory and became man, assuming flesh which was capable of suffering and which was not glorious, becoming like us in every way except sin (cf. Hebrew 4:15). In the Transfiguration, Jesus Christ willed that the glory which was His as God and which His soul had from the moment of the Incarnation, should miraculously become present in His body. “We should learn from Jesus’ attitude in these trials. During His life on earth He did not even want the glory that belong to Him. Though He had the right to be treated as God, He took the form of a servant, a slave (cf. Philippians 2:6)” ([St] J. Escriva, “Christ Is Passing By”, 62). Bearing in mind WHO became man (the divinity of the person and the glory of His soul), it was appropriate for His body to be glorious; given the PURPOSE of His Incarnation, it was not appropriate, usually, for His glory to be evident. Christ shows His glory in the Transfiguration in order to move us to desire the divine glory which will be given us so that, having this hope, we too can understand “that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Romans 8:18).

Continued on the next post…

 

[Fidelis]

Continued from the previous post.

1. According to Deuteronomy (19:15), to bear witness to anything the evidence of two or three much concur. Perhaps this is why Jesus wanted three Apostles to be present. It should be pointed out that these three Apostles were specially loved by Him; they were with Him also at the raising of the daughter of Jairus (Mark 5:37) and will also be closest to Him during His agony at Gethsemane (Mark 14:33). Cf. note on Matthew 17:1-13.

1. This is how St. Thomas Aquinas explains the meaning of the Transfiguration: “Just as in Baptism, where the mystery of the first regeneration was proclaimed, the operation of the whole Trinity was made manifest, because the Son Incarnate was there, the Holy Spirit appeared under the form of a dove, and the Father made Himself known in the voice; so also in the Transfiguration, which is the sign of the second regeneration [the Resurrection], the whole Trinity appears—the Father in the voice, the Son in the man, the Holy Spirit in the bright cloud; for just as in Baptism He confers innocence, as signified by the simplicity of the dove, so in the Resurrection will He give His elect the clarity of glory and the refreshment from every form of evil, as signified by the bright cloud” (“Summa Theologiae”, III, q. 45, 1.4 ad 2). For, really, the Transfiguration was in some way an anticipation not only of Christ’s glorification but also of ours. As St. Paul says, “it is the same Spirit Himself bearing witness with our spirit that we are children of God, and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with Him in order that we may also be glorified with Him” (Romans 8:16-17).

1. That the dead would rise was already revealed in the Old Testament (cf. Daniel 12:2-3; 2 Maccabees 7:9; 12:43) and was believed by pious Jews (cf. John 11:23-25). However, they were unable to understand the profound truth of the death and Resurrection of the Lord: they expected a glorious and triumphant Messiah, despite the prophecy that He would suffer and die (cf. Isaiah 53). Hence the Apostles’ oblique approach; they too do not dare to directly question our Lord about His Resurrection.

11-13. The scribes and Pharisees interpret the messianic prophecy in Malachi (3:1-2) as meaning that Elijah will appear in person, dramatically, to be followed by the all-triumphant Messiah, with no shadow of pain or humiliation. Jesus tells them that Elijah has indeed come, in the person of John the Baptist (Matthew 17:13) and has prepared the way of the Messiah, a way of pain and suffering.

Verse 12 is a question which Jesus puts to His disciples, but they should really have asked it themselves, had they realized that Christ’s Resurrection presupposed the Messiah’s suffering and death. Since they fail to ask it, Jesus does, to teach them that He like Elijah (that is, John the Baptist) must experience suffering before entering His glory.

 

[Fidelis]

**From: Matthew 17:1-9

The Transfiguration
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[1] And after six days Jesus took with Him Peter and James and John, his brother, and led them up a high mountain apart. [2] And He was transfigured before them, and His face shone like the sun, and His garments became white as light. [3] And behold, there appeared to them Moses and Elijah, talking with Him. [4] And Peter said to Jesus, “Lord, it is well that we are here; if You wish, I will make three booths here, one for You and one for Moses and one for Elijah.” [5] He was still speaking, when lo, a bright cloud overshadowed them, and a voice from the cloud said, “This is My beloved Son, with whom I am well pleased; listen to Him.” [6] When the disciples heard this, they fell on their faces, and were filled with awe. [7] But Jesus came and touched them, saying, “Rise, and have no fear.” [8] And when they lifted up their eyes, they saw no one but Jesus only.

[9] And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead.” [10] (And) the disciples asked Him (Jesus), “Then why do the scribes say that Elijah must come?” [11] He replied, “Elijah does come, and he is to restore all things; [12] but I tell you that Elijah has already come, and they did not know him, but did to him whatever they pleased. So also the Son of Man will suffer at their hands.” [13] Then the disciples understood that He was speaking to them of John the Baptist.

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Commentary:*

1-13. Realizing that His death will demoralize His disciples, Jesus forewarns them and strengthens their faith. Not content with telling them in advance about His death and resurrection on the third day, He wants two of the three future pillars of the Church (cf. Galatians 2:9) to see His transfiguration and thereby glimpse the glory and majesty with which His holy human nature will be endowed in Heaven.

The Father’s testimony (verse 5), expressed in the same words as He used at Christ’s baptism (cf. Matthew 3:17), reveals to the three Apostles that Jesus Christ is the Son of God, the beloved, God Himself. To these words–also spoken at Christ’s baptism–He adds, “Listen to Him”, as if to indicate that Jesus is also the supreme prophet foretold by Moses (cf. Deuteronomy 18:15-18).

1. Moses and Elijah are the two most prominent representatives of the Old Testament–the Law and the Prophets. The fact that Christ occupies the central position points up His pre-eminence over them, and the superiority of the New Testament over the Old.

This dazzling glimpse of divine glory is enough to send the Apostles into a rapture; so happy are they that Peter cannot contain his desire to prolong this experience.

1. In Christ God speaks to all men; through the Church His voice resounds in all ages: “The Church does not cease to listen to His words. She rereads them continually. With the greatest devotion she reconstructs every detail of His life. These words are listened to also by non-Christians. The life of Christ speaks, also, to many who are not capable of repeating with Peter, `You are the Christ, the Son of the living God’ (Matthew 16:16). He, the Son of the living God, speaks to people also as Man: it is His life that speaks, His humanity, His fidelity to the truth, His all-embracing love. Furthermore, His death on the Cross speaks–that is to say the inscrutable depth of His suffering and abandonment. The Church never ceases to relive His death on the Cross and His resurrection, which constitute the content of the Church’s daily life …]. The Church lives His mystery, draws unwearingly from it and continually seeks ways of bringing this mystery of her Master and Lord to humanity–to the peoples, the nations, the succeeding generations, and every individual human being” ([Pope] John Paul II, “Redemptor Hominis”, 7).

10-13. Malachi 4:5 (3:23 in the Hebrew) speaks of the coming of Elijah the prophet before “the great and terrible day of the Lord”, the Judgment Day. When Jesus says that Elijah has already come, He is referring to St. John the Baptist, whose mission it was to prepare the way for the First Coming of the Lord, the same as Elijah will have to do prior to His last coming. The scribes failed to grasp the meaning of the prophecy of Malachi; they thought it referred simply to the coming of the Messiah, the First Coming of Christ.

 

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**From: 2 Peter 1:16-19

The Transfiguration, an Earnest of the Second Coming
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[16] For we did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. [17] For when He received honor and glory from God the Father and the voice was borne to Him by the Majestic Glory, “This is My beloved Son, with whom I am well pleased,” [18] we heard this voice borne from heaven, for we were with Him on the holy mountain.

Prophecy and the Second Coming
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[19] And we have the prophetic word made more sure. You will do well to pay attention to this as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts.

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Commentary:*

16-18. The transfiguration of Jesus Christ, at which the voice of God the Father was heard (verses 16-18), and the testimony of the Old Testament prophets (verses 19-21) are a guarantee of the doctrine of Christ’s second coming.

“The power and coming of our Lord Jesus Christ”: this phrase sums up the purpose of apostolic preaching: “power” indicates that Jesus Christ is God and is almighty like the Father; the "coming (literally “Parousia”) means the same as His manifestation in glory at the end of time. This is not a matter of “myth”; it will be as real as His sojourn on this earth, of which the Apostles are “eyewitnesses”. When speaking of the Transfiguration, the sacred writer refers to the “majesty” of Jesus Christ (an attribute which He always possesses, because He is God) and the “voice” of the Father confirming Christ’s divine nature (cf. Matthew 17:5). The simple line of argument is that if Jesus Christ allowed His divinity to be glimpsed just for a moment, He will also be able to manifest it in its fullness and forever at the end of time.

“On the holy mountain”: this wording indicates that he is referring to the transfiguration and not to the baptism of our Lord (Matthew 3:16-17). The mountain is described as “holy” because a theophany occurred there; similarly, in the Old Testament Zion is called a “holy mountain” because God revealed Himself there (cf. Psalm 2:6; Isaiah 11:9).

19-21. “The prophetic word” finds its complete fulfillment in Jesus Christ (cf. Hebrews 1:1). This does not refer to a particular prophecy; at that time “the prophetic word” meant the messianic prophecies or (more usually) all the Old Testament insofar as it proclaims the enduring salvation to come.

These verses encapsulate the whole notion of biblical prophecy—its value, interpretation and divine origin. They also show the close connection between the Old and the New Testaments. “The books of the Old Testament, all of them caught up into the Gospel message, attain and show forth their full meaning in the New Testament (cf. Matthew 5:17; Luke 24:27; Romans 16:25-26; 2 Corinthians 3:14-16) and, in their turn, shed light on it and explain it” (Vatican II, “Dei Verbum”, 16).

By reaching their fulfillment in Jesus Christ, the Old Testament prophecies confirm the truthfulness of what Jesus said and did. Together with the Transfiguration they constitute a guarantee of the second coming of the Lord.

The comparison of prophecy to the morning star is a very good one, for that star is designed to bring light and announce the coming of day. Similarly, the fullness of Revelation which begins with the earthly life of Christ will reach its climax when He comes in glory.