2 After six days, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves;
Transfiguration
and he was transfigured before them, 3 and his garments became glistening, intensely white, as no fuller on earth could bleach them.
Elijah, Moses
4 And there appeared to them Elijah with Moses, and they were talking to Jesus.
Peter’s Suggestion
5 And Peter said to Jesus, “Master, it is well that we are here, let us make three booths, one for you, one for Moses, and one for Elijah.” 6 For he did not know what to say, for they were exceedingly afraid.
Voice from Cloud
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.
Secrecy
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead. 10 So they kept the matter to themselves, questioning what rising from the dead meant.
GOSPEL EXPLANATION
Introduction
This Sunday’s Reading follows on Jesus announcing for the first of three times that he is going to Jerusalem to die and rise again. He warned his disciples not to be misled by false hopes of a political kingdom. That confused them because they expected that the Messiah would be a political king bringing independence to their land. Peter went so far as to tell Jesus that in no way should he be thinking of death on the cross. Jesus rebuked Peter and even called him “Satan”. He added that Peter was not thinking in God’s way but in man’s way.
2 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 could bleach them.
“After six days” — Apart from the Passion account, Mark does not give precise dates for anything else in his gospel. The fact that he is so precise here indicates that for him the timing is very important in this matter. A clue to ‘why’ is to be found in Exodus 24: 16–18 where there is reference to six days of preparation for a new revelation: “The glory of the LORD settled on Mount Sinai, and the cloud covered it six days; and on the seventh day he called to Moses out of the midst of the cloud. Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. And Moses entered the cloud, and went up on the mountain. And Moses was on the mountain forty days and forty nights”.
For Mark a revelation by God to three of his favourite leaders is about to take place. In both revelations (Exodus and Mark) God is present, as is Moses. Both have a mountain and describe God’ glory. Both refer to the seventh day, “after six days”. During the six day preparation period, Peter made an act of faith in Jesus the Messiah or Anointed one: “You are the Christ” (Mk. 8: 27–30). Immediately Jesus made the first prophecy of his passion, death and resurrection (Mk. 8: 31–33). Next he gave an instruction on what it means to be one of his followers: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me” (Mk. 8: 34–38).
Finally Jesus made a promise: “Truly I say to you, there are some standing here who will not taste death before they see the kingdom of God come with power” (Mk. 9: 1). This was a reference to the three disciples witnessing the Transfiguration.
“Jesus took with him Peter and James and John,” — Mark could have written “Jesus took Peter, James and John” but he did not; he inserted the two words “with him”. Disciples, who follow the Lord, must always be “with him” on their pilgrimage journey through life. If they are “with hum” they will share in his life, his joys and his sufferings.
In addition to the disciples being “with him”, the next few verses include “he led them”, “apart by themselves” and was “transfigured before them”, “appeared to them” and “a cloud overshadowed them”. These references to “them”, the three apostles, show that this passage is meant for their instruction.
Peter, James and John were the three favourite disciples and the first to be called (Mk. 1: 16–20) and then shared exclusively with Jesus some special moments and revelations: the raising of the daughter of Jairus (Mk. 5: 35–43) and the Agony in the Garden (Mk. 14: 32–42).
“and led them up a high mountain apart, by themselves.” — For the Jewish people, mountains were very close to heaven and well removed from the earth and so the very best places to encounter God in prayer and receive special revelations. Abraham went up Mt. Moriah to sacrifice Isaac his only son. Moses met God on Mt. Sinai where he made a covenant with God and received the two tablets with the Ten Commandments. It was on a mountain that Elijah received a vision of the presence of God. Jesus began his preaching mission on the Mount of Beatitudes. He gathered and then appointed his apostles on a mountain (Mk. 3: 13). On another occasion he went up a mountain to pray (Mk. 6: 16). Peter, James and John were led up a mountain, our current reading. On the eve of his passion he will share new thoughts on the Mount of Olives with Peter, James, John and Andrew (Mk. 13: 3).The final mountain is Calvary where Jesus prayed, sacrificed his life for us and revealed the depth of the love he has for each one of us. While Mark does not mention a mountain, Matthew tells us that the ascension into heaven was from a mountain in Galilee (Mt. 28: 16).
Mark does not reveal in this present reading which mountain Jesus and the disciples ascended. There has been much speculation on this, mere guess work and really idle speculation.
“and he was transfigured before them,” — When God became man in the person of Jesus Christ, he allowed his heavenly glorwy to be hidden so that he might suffer and die in human form for the redemption of the human race. Now he allows his three disciples to witness that hidden divine glory.
“and his garments became glistening, intensely white,” — In the Old Testament God’s glory is described in terms of light, brightness or “robes of glory”. When Moses met God on Mt. Sinai he too was described as shrouded in light. This indicates that we also will be glowing with light when we enter the presence of God.
“as no fuller on earth could bleach them.” — This word “fuller” refers to the person, the meaning being that even the best expert could not whiten Jesus’ garments as they appeared in the transfiguration.
4 And there appeared to them Elijah with Moses, and they were talking to Jesus.
“And there appeared to them Elijah with Moses,” — Moses represented the Law and Elijah represented the prophets. In the context of this passage, showing Jesus preparing his three disciples for his passion and death, the reference to Moses and Elijah points to two of the most outstanding men of God in the Old Testament who suffered because they were so faithful to God. Both also had revelations on a mountain (Ex. 19: 16–25; I Kgs. 19: 11–18). The disciples are to see Jesus being like Moses and Elijah in his suffering and death.
Elijah “went up by a whirlwind into heaven” (II Kgs. 2: 9–12). Malachi 4: 5–6 prophesied that he would return again. This return was seen in John the Baptist (Mk. 9: 11–13).
Moses’ death is recorded but not his grave and so the Jews believed that he was taken up to heaven (Sir. 48: 7; I Macc. 2: 38). These were two special and unique links with Jesus.
Why does Elijah appear before Moses in this context? First, because many of Mark’s contemporaries regarded Jesus as Elijah re–risen (Mk. 8: 38). Second, on the return from the mountain Jesus and the three disciples discussed Elijah (Mk. 9: 11–13). Third, Elijah and John the Baptist were linked (Mk. 6: 14–29). However, the verse reads: “There appeared to them Elijah with Moses”. This retains the prominence of Moses by the word “with”.
“and they were talking to Jesus.” — Mark does not say what they were talking about but Luke says that “they spoke about his departure [his exodus or death], which he was to accomplish at Jerusalem” (Lk. 9: 31).
5 And Peter said to Jesus, “Master, it is well that we are here, let us make three booths, one for you, one for Moses, and one for Elijah.” 6 For he did not know what to say, for they were exceedingly afraid.
“AndPeter said to Jesus” — Peter speaks on behalf of the other two disciples. He is the leader and this is highlighted (Mk. 8: 29, 32; 9: 4; 10: 28; 11: 21).
“Master” — This is how Peter addresses Jesus. For Mark this term did not refer to a teacher but was a term of politeness for one highly respected. Some translations use the word “Rabbi” here. That seems strange because Peter has just made his great act of faith, “You are the Christ” (Mk. 8: 18). It is difficult to understand why he should revert to a previous and lesser title.
“‘it is well that we are here” — From what follows it would seem that this was an awkward moment for Peter and he said something approaching the foolish. In other words, he bladdered!
“let us make three booths, one for you, one for Moses, and one for Elijah.’” — Peter wished to prolong the appearance and company of Jesus, Moses and Elijah. He offered to build three tents or “booths”, made from intertwined tree branches, where they could stay and be sheltered.
“For he did not know what to say,” — He did not know what to say because he did not understand what he was witnessing.
“for they were exceedingly afraid.” — Peter was completely overcome by this experience which he was witnessing. “Afraid” should not be taken in the literal sense as implying terror. There are several texts which really mean awe struck or full of respect (Mk. 4: 41, 5: 15, 33; 6: 50; 16: 8). This also should be kept in mind when we use “fear” or “afraid” in certain liturgical prayers.
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.
“And a cloud overshadowed them,” — In the Bible, clouds denoted the presence and protection of God (Ex. 16: 10; 19: 9; 24: 15–16; 32: 9; 33: 1). The people of Israel felt that they could not look on God and live so they believed that God hid himself in a cloud to allow them to approach him.
The cloud overshadowed the three disciples also which gave them a special relationship with God.
“and a voice came out of the cloud, ‘This is my beloved Son,’” — Obviously this is the voice of God the Father. In chapter 1 of Mark’s Gospel when describing the baptism of Jesus, Mark quoted the voice from the cloud, “You are my beloved Son; with you I am well pleased” Obviously the Father was speaking to his Son. In describing the transfiguration, the words are different, “This is my Son”, indicating that the Father is speaking to the apostles. There will be a third identification reference when the centurion says, “Truly this man was the Son of God” (Mk. 15: 39).
“listen to him!” — Since he called them, the three disciples had been hearing Jesus but they had not been listening carefully and so did not understood what he was saying. Their preconceived ideas had blunted their perceptions. God the Father told them, and us, to listen carefully with understanding to what Jesus says.
“And suddenly looking around, they no longer saw any one with them but Jesus only.” — “Suddenly” implies that once God told them to “listen to Jesus” nothing else intervened until they saw “Jesus only”. The meaning is that they had witnessed a divine revelation concerning the glory of Jesus, the Son of God; now they know who he is and his teachings are to be believed. They have no other source or authority.
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead. 10 So they kept the matter to themselves, questioning what rising from the dead meant.
“And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead.” — At this stage of Hebrew theology, resurrection from the dead at the end of time was something which was believed in. What puzzled the three disciples was what was meant by the Son of Man rising from the dead after three days. Jesus had told them in the previous scene that“the Son of man must suffer many things and to be put to death and after days to rise again”. As they descended from the mountain he warned them not to let anyone know about the transfiguration until “the Son of Man had risen from the dead.” They could accept the resurrection but not the fact that Jesus had to die first. Their reason for this was that they could not understand how Jesus could establish a political kingdom if he had to die which was their preconceived idea of the role of the Messiah.
Only after Jesus rose at Easter would the disciples understand why he had to suffer, die and rise in glory. Until then they would not be able to proclaim this mystery and the essential connection between suffering and resurrection,
“So they kept the matter to themselves, questioning what rising from the dead meant.” — They obeyed Jesus’ instruction but among themselves they often wondered about its meaning. Even after the wonderful revelation, they continued to be confused and bewildered.
APPLICATION
THE TRANSFIGURATION
Frequently we are told to be Christ–like, to imitate Jesus. Then the question must arise: How? If each one were to answer this, more than likely, many would come up with the answer: Glorified like him as he was on the mount of Transfiguration! No more sufferings or sorrows, no trials or problems, everything just perfect, full of the happiness of heaven
Unfortunately that would be a not–so–bright answer because it would miss the whole point of the Transfiguration. The Catechism of the Catholic Church explains the reason for the Transfiguration: “From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master ‘began to show his disciples that he must go to Jerusalem and suffer many things. and be killed, and on the third day be raised.’ Peter scorns this prediction, nor do the others understand it any better than he. In this context the mysterious episode of Jesus’ Transfiguration takes place” (CCC, 554). While a quick glance might give the impression that the Transfiguration is about glory, a second look will see that it is about Christ’s suffering. He could not resurrect unless he suffered his Passion and Death. They were essential ingredients in his Paschal Mystery, the term used for Passion, Death and Resurrection of Jesus.
When Jesus disclosed his divine glory on the mountain he confirmed Peter’s confession “You are the Christ” (Mk. 8; 29). But he also revealed, prior to the Transfiguration, that he had to go to Jerusalem first and be crucified (Mk. 8: 31). Then he would rise again in the resurrection. The Catechism confirms this and adds “Christ’s Passion is the will of the Father: the Son acts as God’s servant; the cloud indicates the presence of the Holy Spirit. The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud.” (CCC, 555). It is not often that we witness the Trinity coming to support a particular matter so when that occurs it emphasises a most important teaching, in this instance the necessity of Christ’s suffering and Death.
Now we ought to be able to understand that the purpose of the Transfiguration was to strengthen the disciples’ faith so that they would accept the Passion and Death as a necessary condition for the resurrection.
Returning to the opening question: How do we imitate Christ? The answer is by sharing in his Paschal Mystery: by dying to sin and living for God, that is by sacrificing ourselves as we avoid sin and live the new life, the resurrected life, won for us by Jesus. If it was necessary for Jesus then it must be necessary that we too join in his passion and death as a prelude to our own resurrection. Jesus has told us to take up our cross every day and follow him on his journey to heaven through the crucifixion.
In this passage, Jesus is described as wearing the heavenly robes of glistening white garments. The Book of Revelation tells us that these are also the robes of those who live in heaven, among whom we hope to be: “After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands,and crying out with a loud voice, ‘Salvation belongs to our God who sits upon the throne, and to the Lamb!’” (Rev. 7: 9–10).
The passage continues: “Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and whence have they come?” … And he said to me, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7: 13–14). “The great tribulation” refers to the persecutions, trials and sufferings that the baptised undergo in life and are offered up to God. “Washed … in the blood of the Lamb” means that they are cleansed by the Passion and Death of Jesus who purifies and shares his light with all in their baptism.
We are on a pilgrimage to heaven. The gospel passage assures us that Jesus is with us, he is leading us and he is all we need. He leads us in our life; he shares his life with us; he is our life.
Commentary on 2nd Sunday of Lent (B), 25.02.2024
TEXT: Mark 9: 2–10
Setting
2 After six days, Jesus took with him Peter and James and John, and led them up a high mountain apart, by themselves;
Transfiguration
and he was transfigured before them, 3 and his garments became glistening, intensely white, as no fuller on earth could bleach them.
Elijah, Moses
4 And there appeared to them Elijah with Moses, and they were talking to Jesus.
Peter’s Suggestion
5 And Peter said to Jesus, “Master, it is well that we are here, let us make three booths, one for you, one for Moses, and one for Elijah.” 6 For he did not know what to say, for they were exceedingly afraid.
Voice from Cloud
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.
Secrecy
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead. 10 So they kept the matter to themselves, questioning what rising from the dead meant.
GOSPEL EXPLANATION
Introduction
This Sunday’s Reading follows on Jesus announcing for the first of three times that he is going to Jerusalem to die and rise again. He warned his disciples not to be misled by false hopes of a political kingdom. That confused them because they expected that the Messiah would be a political king bringing independence to their land. Peter went so far as to tell Jesus that in no way should he be thinking of death on the cross. Jesus rebuked Peter and even called him “Satan”. He added that Peter was not thinking in God’s way but in man’s way.
2 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 could bleach them.
“After six days” — Apart from the Passion account, Mark does not give precise dates for anything else in his gospel. The fact that he is so precise here indicates that for him the timing is very important in this matter. A clue to ‘why’ is to be found in Exodus 24: 16–18 where there is reference to six days of preparation for a new revelation: “The glory of the LORD settled on Mount Sinai, and the cloud covered it six days; and on the seventh day he called to Moses out of the midst of the cloud. Now the appearance of the glory of the LORD was like a devouring fire on the top of the mountain in the sight of the people of Israel. And Moses entered the cloud, and went up on the mountain. And Moses was on the mountain forty days and forty nights”.
For Mark a revelation by God to three of his favourite leaders is about to take place. In both revelations (Exodus and Mark) God is present, as is Moses. Both have a mountain and describe God’ glory. Both refer to the seventh day, “after six days”. During the six day preparation period, Peter made an act of faith in Jesus the Messiah or Anointed one: “You are the Christ” (Mk. 8: 27–30). Immediately Jesus made the first prophecy of his passion, death and resurrection (Mk. 8: 31–33). Next he gave an instruction on what it means to be one of his followers: “If anyone wants to be a follower of mine, let him renounce himself and take up his cross and follow me” (Mk. 8: 34–38).
Finally Jesus made a promise: “Truly I say to you, there are some standing here who will not taste death before they see the kingdom of God come with power” (Mk. 9: 1). This was a reference to the three disciples witnessing the Transfiguration.
“Jesus took with him Peter and James and John,” — Mark could have written “Jesus took Peter, James and John” but he did not; he inserted the two words “with him”. Disciples, who follow the Lord, must always be “with him” on their pilgrimage journey through life. If they are “with hum” they will share in his life, his joys and his sufferings.
In addition to the disciples being “with him”, the next few verses include “he led them”, “apart by themselves” and was “transfigured before them”, “appeared to them” and “a cloud overshadowed them”. These references to “them”, the three apostles, show that this passage is meant for their instruction.
Peter, James and John were the three favourite disciples and the first to be called (Mk. 1: 16–20) and then shared exclusively with Jesus some special moments and revelations: the raising of the daughter of Jairus (Mk. 5: 35–43) and the Agony in the Garden (Mk. 14: 32–42).
“and led them up a high mountain apart, by themselves.” — For the Jewish people, mountains were very close to heaven and well removed from the earth and so the very best places to encounter God in prayer and receive special revelations. Abraham went up Mt. Moriah to sacrifice Isaac his only son. Moses met God on Mt. Sinai where he made a covenant with God and received the two tablets with the Ten Commandments. It was on a mountain that Elijah received a vision of the presence of God. Jesus began his preaching mission on the Mount of Beatitudes. He gathered and then appointed his apostles on a mountain (Mk. 3: 13). On another occasion he went up a mountain to pray (Mk. 6: 16). Peter, James and John were led up a mountain, our current reading. On the eve of his passion he will share new thoughts on the Mount of Olives with Peter, James, John and Andrew (Mk. 13: 3).The final mountain is Calvary where Jesus prayed, sacrificed his life for us and revealed the depth of the love he has for each one of us. While Mark does not mention a mountain, Matthew tells us that the ascension into heaven was from a mountain in Galilee (Mt. 28: 16).
Mark does not reveal in this present reading which mountain Jesus and the disciples ascended. There has been much speculation on this, mere guess work and really idle speculation.
“and he was transfigured before them,” — When God became man in the person of Jesus Christ, he allowed his heavenly glorwy to be hidden so that he might suffer and die in human form for the redemption of the human race. Now he allows his three disciples to witness that hidden divine glory.
“and his garments became glistening, intensely white,” — In the Old Testament God’s glory is described in terms of light, brightness or “robes of glory”. When Moses met God on Mt. Sinai he too was described as shrouded in light. This indicates that we also will be glowing with light when we enter the presence of God.
“as no fuller on earth could bleach them.” — This word “fuller” refers to the person, the meaning being that even the best expert could not whiten Jesus’ garments as they appeared in the transfiguration.
4 And there appeared to them Elijah with Moses, and they were talking to Jesus.
“And there appeared to them Elijah with Moses,” — Moses represented the Law and Elijah represented the prophets. In the context of this passage, showing Jesus preparing his three disciples for his passion and death, the reference to Moses and Elijah points to two of the most outstanding men of God in the Old Testament who suffered because they were so faithful to God. Both also had revelations on a mountain (Ex. 19: 16–25; I Kgs. 19: 11–18). The disciples are to see Jesus being like Moses and Elijah in his suffering and death.
Elijah “went up by a whirlwind into heaven” (II Kgs. 2: 9–12). Malachi 4: 5–6 prophesied that he would return again. This return was seen in John the Baptist (Mk. 9: 11–13).
Moses’ death is recorded but not his grave and so the Jews believed that he was taken up to heaven (Sir. 48: 7; I Macc. 2: 38). These were two special and unique links with Jesus.
Why does Elijah appear before Moses in this context? First, because many of Mark’s contemporaries regarded Jesus as Elijah re–risen (Mk. 8: 38). Second, on the return from the mountain Jesus and the three disciples discussed Elijah (Mk. 9: 11–13). Third, Elijah and John the Baptist were linked (Mk. 6: 14–29). However, the verse reads: “There appeared to them Elijah with Moses”. This retains the prominence of Moses by the word “with”.
“and they were talking to Jesus.” — Mark does not say what they were talking about but Luke says that “they spoke about his departure [his exodus or death], which he was to accomplish at Jerusalem” (Lk. 9: 31).
5 And Peter said to Jesus, “Master, it is well that we are here, let us make three booths, one for you, one for Moses, and one for Elijah.” 6 For he did not know what to say, for they were exceedingly afraid.
“And Peter said to Jesus” — Peter speaks on behalf of the other two disciples. He is the leader and this is highlighted (Mk. 8: 29, 32; 9: 4; 10: 28; 11: 21).
“Master” — This is how Peter addresses Jesus. For Mark this term did not refer to a teacher but was a term of politeness for one highly respected. Some translations use the word “Rabbi” here. That seems strange because Peter has just made his great act of faith, “You are the Christ” (Mk. 8: 18). It is difficult to understand why he should revert to a previous and lesser title.
“‘it is well that we are here” — From what follows it would seem that this was an awkward moment for Peter and he said something approaching the foolish. In other words, he bladdered!
“let us make three booths, one for you, one for Moses, and one for Elijah.’” — Peter wished to prolong the appearance and company of Jesus, Moses and Elijah. He offered to build three tents or “booths”, made from intertwined tree branches, where they could stay and be sheltered.
“For he did not know what to say,” — He did not know what to say because he did not understand what he was witnessing.
“for they were exceedingly afraid.” — Peter was completely overcome by this experience which he was witnessing. “Afraid” should not be taken in the literal sense as implying terror. There are several texts which really mean awe struck or full of respect (Mk. 4: 41, 5: 15, 33; 6: 50; 16: 8). This also should be kept in mind when we use “fear” or “afraid” in certain liturgical prayers.
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.
“And a cloud overshadowed them,” — In the Bible, clouds denoted the presence and protection of God (Ex. 16: 10; 19: 9; 24: 15–16; 32: 9; 33: 1). The people of Israel felt that they could not look on God and live so they believed that God hid himself in a cloud to allow them to approach him.
The cloud overshadowed the three disciples also which gave them a special relationship with God.
“and a voice came out of the cloud, ‘This is my beloved Son,’” — Obviously this is the voice of God the Father. In chapter 1 of Mark’s Gospel when describing the baptism of Jesus, Mark quoted the voice from the cloud, “You are my beloved Son; with you I am well pleased” Obviously the Father was speaking to his Son. In describing the transfiguration, the words are different, “This is my Son”, indicating that the Father is speaking to the apostles. There will be a third identification reference when the centurion says, “Truly this man was the Son of God” (Mk. 15: 39).
“listen to him!” — Since he called them, the three disciples had been hearing Jesus but they had not been listening carefully and so did not understood what he was saying. Their preconceived ideas had blunted their perceptions. God the Father told them, and us, to listen carefully with understanding to what Jesus says.
“And suddenly looking around, they no longer saw any one with them but Jesus only.” — “Suddenly” implies that once God told them to “listen to Jesus” nothing else intervened until they saw “Jesus only”. The meaning is that they had witnessed a divine revelation concerning the glory of Jesus, the Son of God; now they know who he is and his teachings are to be believed. They have no other source or authority.
9 And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead. 10 So they kept the matter to themselves, questioning what rising from the dead meant.
“And as they were coming down the mountain, he charged them to tell no one what they had seen, until after the Son of Man should have risen from the dead.” — At this stage of Hebrew theology, resurrection from the dead at the end of time was something which was believed in. What puzzled the three disciples was what was meant by the Son of Man rising from the dead after three days. Jesus had told them in the previous scene that“the Son of man must suffer many things and to be put to death and after days to rise again”. As they descended from the mountain he warned them not to let anyone know about the transfiguration until “the Son of Man had risen from the dead.” They could accept the resurrection but not the fact that Jesus had to die first. Their reason for this was that they could not understand how Jesus could establish a political kingdom if he had to die which was their preconceived idea of the role of the Messiah.
Only after Jesus rose at Easter would the disciples understand why he had to suffer, die and rise in glory. Until then they would not be able to proclaim this mystery and the essential connection between suffering and resurrection,
“So they kept the matter to themselves, questioning what rising from the dead meant.” — They obeyed Jesus’ instruction but among themselves they often wondered about its meaning. Even after the wonderful revelation, they continued to be confused and bewildered.
APPLICATION
THE TRANSFIGURATION
Frequently we are told to be Christ–like, to imitate Jesus. Then the question must arise: How? If each one were to answer this, more than likely, many would come up with the answer: Glorified like him as he was on the mount of Transfiguration! No more sufferings or sorrows, no trials or problems, everything just perfect, full of the happiness of heaven
Unfortunately that would be a not–so–bright answer because it would miss the whole point of the Transfiguration. The Catechism of the Catholic Church explains the reason for the Transfiguration: “From the day Peter confessed that Jesus is the Christ, the Son of the living God, the Master ‘began to show his disciples that he must go to Jerusalem and suffer many things. and be killed, and on the third day be raised.’ Peter scorns this prediction, nor do the others understand it any better than he. In this context the mysterious episode of Jesus’ Transfiguration takes place” (CCC, 554). While a quick glance might give the impression that the Transfiguration is about glory, a second look will see that it is about Christ’s suffering. He could not resurrect unless he suffered his Passion and Death. They were essential ingredients in his Paschal Mystery, the term used for Passion, Death and Resurrection of Jesus.
When Jesus disclosed his divine glory on the mountain he confirmed Peter’s confession “You are the Christ” (Mk. 8; 29). But he also revealed, prior to the Transfiguration, that he had to go to Jerusalem first and be crucified (Mk. 8: 31). Then he would rise again in the resurrection. The Catechism confirms this and adds “Christ’s Passion is the will of the Father: the Son acts as God’s servant; the cloud indicates the presence of the Holy Spirit. The whole Trinity appeared: the Father in the voice; the Son in the man; the Spirit in the shining cloud.” (CCC, 555). It is not often that we witness the Trinity coming to support a particular matter so when that occurs it emphasises a most important teaching, in this instance the necessity of Christ’s suffering and Death.
Now we ought to be able to understand that the purpose of the Transfiguration was to strengthen the disciples’ faith so that they would accept the Passion and Death as a necessary condition for the resurrection.
Returning to the opening question: How do we imitate Christ? The answer is by sharing in his Paschal Mystery: by dying to sin and living for God, that is by sacrificing ourselves as we avoid sin and live the new life, the resurrected life, won for us by Jesus. If it was necessary for Jesus then it must be necessary that we too join in his passion and death as a prelude to our own resurrection. Jesus has told us to take up our cross every day and follow him on his journey to heaven through the crucifixion.
In this passage, Jesus is described as wearing the heavenly robes of glistening white garments. The Book of Revelation tells us that these are also the robes of those who live in heaven, among whom we hope to be: “After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, ‘Salvation belongs to our God who sits upon the throne, and to the Lamb!’” (Rev. 7: 9–10).
The passage continues: “Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and whence have they come?” … And he said to me, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb.” (Rev. 7: 13–14). “The great tribulation” refers to the persecutions, trials and sufferings that the baptised undergo in life and are offered up to God. “Washed … in the blood of the Lamb” means that they are cleansed by the Passion and Death of Jesus who purifies and shares his light with all in their baptism.
We are on a pilgrimage to heaven. The gospel passage assures us that Jesus is with us, he is leading us and he is all we need. He leads us in our life; he shares his life with us; he is our life.