(Second Sunday of Lent - Mk 9. 2-13)
1. The Gospel of Mark clearly identifies itself a ‘gospel,’ “the beginning of the gospel = good news of Jesus Christ, the Son of God”. The evangelist further underlines the Gospel is principally concerned with Jesus’ public ministry, the impact he had on others, and his fate in Jerusalem. The Good News includes the “healing miracles,” “conversion and change of heart,” and it also includes Jesus’ “death by crucifixion.”
2. The good news is all true to an individual person, to a group of people, and to the larger community – the world. Mark’s opening words echo and which strongly deny the Roman doctrine of the ‘divine emperor,’ and instead stresses Jesus Christ as the “beginning” of the Good News for the world and the (Divine) true Son of God.
3. Mark pointed out the basis of Jesus as the Son of God in many events in the Gospel which speak of Jesus’ divine identity and specific mission:
1) Jesus’ Baptism – It is God who spoke, a heavenly voice confirms, “You are my beloved Son; in you I am well pleased.”
2) Jesus’ healing of a man with an unclean spirit – even the unclean spirit is aware of Jesus special identity and of his power, “I know who you are, the holy one of God.” This is viewed both as a challenge, acknowledgment and surrender.
3) Peter’s Confession – “You are the Messiah.” The word means ‘anointed’ which in the OT refer frequently to ‘anointed’ kings, prophets and priests. Peter must have recognized that Jesus is the Messiah of Israel. However, when Jesus spoke “the Son of Man must suffer many things…and be killed,” Peter immediately rebuked Him, only to be rebuked in turn.
4) The Transfiguration – once again, a voice from the cloud spoke and interrupted Peter, “This is my beloved Son, listen to him.” Another affirmation of the heavenly voice in Jesus’ baptism, and a command which may partially intended as a rebuke, ‘to listen to Jesus’ words,’ for Jesus’ message is now placed in a new light.
4. The Episodes of the Transfiguration (typological connection to Exodus 24, 33-34)
1) The six days
 |
| c/o www.trc.catholicweb.com |
a. “the glory of the Lord dwelt on Mount Sinai...” (Ex 24.16) What happens after six days is an encounter with the Lord, speaking to us, and the sealing of the covenant. Six days lead us to the Sabbath – the seventh day made HOLY and the first thing in the Scripture to be called holy and set apart for God and therefore sharing in his perfect life. (Gen 2.2) It is not merely an attachment to the week of creation but it is the very GOAL of creation – the justification of Sabbath observance as well as a celebration of the power and wisdom of the Creator.
b. In Mark 9.2, “and after six days…and he was transfigured before them.” Jesus was transfigured.
2. The clouds that covers the mountain
a. “and the cloud covered it for six days…” (Ex 2.2) where they sense the presence of God.
b. God’s presence is confirmed by the theophanic cloud, “and a cloud overshadowed them, and a voice came out of the cloud,…” (Mk 9.7) Here we find people not dying because they have ‘seen’ God (as traditionally believed) but because they failed to conform to God’s rule in approaching Him.
3. God’s voice from the clouds
a. “and on the seventh day he called Moses out of the midst of the cloud.” (Ex 24.16). The divine speech gives us the précis of the covenant of the LORD with his people – “I am your God, you are my people.”
b. The voice from the clouds breaks the silence and underlines the voice of authority. Peter was here interrupted, rebuked and commanded, “This is my beloved Son, listen to Him.” (Mk 2.8)
4. Three companions
a. “Come up to the Lord, you and Aaron, Nadab, and Abihu, and seventy of the elders of Israel...” (Ex 24.1) Moses was accompanied by Aaron, the head-to-be of the family of priests, the first of its high priests (Ex 4.14; 28-29; 39), accompanied by his two older sons (who later in Lev 10.1 be removed for malpractice). The Levites, appointed not until the departure from Mt Sinai, are bearers of the ark of covenant and ‘executors’ of the covenant sacrifice.
b. “…Jesus took with him Peter and James and John…” (Mk 9.2) The three ‘leading’ figures among the apostles interestingly were rebuked by Christ from their pretensions and ambitions. (Mk 8.27-33; 10.32-34). This leads us to the understanding of the key roles (they will fulfill) of them who ‘follows’ the LORD – 1) the foundations of the Church of believers 2) the ‘priests’ of men to God.
5. Transformed appearance
a. “Aaron and all the people of Israel saw Moses, and behold, the skin of his face shone…” (Ex 34.30) In Dn 7.9, Daniel envisioned ‘the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool.’ Moses’ shining face bears the presence of God’s glory.
b. “…and His clothes become radiant, intensely white, as no one on earth could bleach them.” (Mk 9.3) Jesus’ transfiguration indicates the ‘visual’ affirmation of Jesus’ glory as Son of Man. This also echoes the words of John in Revelation, “The hairs of his head were white as wool, as white as snow…and his face was like the sun shining in full strength.” (Rev 1.14-16) The symbolism gives us the impression that Jesus’ appearance is that of the divine.
6. The reaction of fear
a. “…and they were afraid to come near him.” (Ex 34.30) Moses bears the presence of God as his face shone and this halted them to approach him. Fear is related to a high regard for divine, a profound respect and devotion to God with the implication of awe, “…to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God…and to keep the commandments and statues of the Lord…” (Dt 10.12-13)
b. “For he did not know what to say, for they were terrified.” (Mk 9.6) The term connotes great emotional distress as in Mk 5.33, “But the woman, knowing what had happened to her, came in fear and trembling…” or in Rev 1.17, “When I saw him, I fell at his feet as though dead.” This reaction is more of fear than worship. (also cf Dn 10.7-9)
5. Reflection on the Transfiguration
The season of forty days is the event of the Transfiguration. It highlights the ‘covenant’ God made to his people, established in the ‘creation’ of the Sabbath – relationship between the Creator God and man. Then the promise of salvation after the Fall of humanity – expressed in the universal covenant with Noah, among all his creatures. The God of Scriptures continuously desires to reveal himself to his people through the events of long history of struggle, slavery and persecution – ‘I am your God, you are my people.’ God in the Old Testament personally speaks to his people through his ‘chosen representatives’ to communicate that earnest desire of that eternal covenant. In the New Testament, God took the form of humanity – “And the Word became flesh and dwelt among us (Jn1.14)”, physically present and felt, as a sign of the fulfillment of the promised salvation. In view of this, the hope of a suffering people and people thirsting for justice and freedom is now fulfilled, in the person of Jesus, the Christ.
Bernhard W. Anderson explains, “Paul’s interpretation of the new relationship between God and his people, shown by the display of God’s grace in Jesus Christ, sent him back beyond the Mosaic covenant of obligation to the Abrahamic promissory covenant. And the promissory Davidic covenant in the prophecy of Isaiah, provided a theological context for the announcement that Jesus is the Christ, the Son of God.” However, although we see the realization of the promise (God’s salvation) in Jesus, the process of attaining it entails suffering, his death by crucifixion. This event took a great twist on the concept of God’s covenant.
Mark presents to us the three instances of Jesus foretelling his Death and Resurrection: 8.31-32; 9.31; 10.33-34. In these three instances we may echo the same sentiments as the disciples' for who would want the ‘great hope’ almost grasp by the hand to be destroyed by a gruesome events of suffering and death? The Israelites must have enough experience of such that they are convinced that salvation will entail an exceptional realization, since the promise is a Divine promise. In the daily events of our lives we are also tempted to believe that salvation excludes the idea of countless sufferings and deaths.
The Transfiguration of Jesus brings us to the understanding of three great truths on the Salvific promise (and action) of God:
1. The Promise of God is fulfilled in Jesus, the Christ, affirmed by the voice from the clouds, “This is my beloved Son, listen to him” (Mk 9.7) and Mk 1.11, “You are my beloved Son; with you I am well pleased.” These passages clearly sets Jesus apart from all people for in Him is the title of the ‘mighty one who will baptize with the Holy Spirit.’
2. The Hope of the people of the Covenant experienced and witnessed by the events which had taken at the transfiguration. As I mentioned earlier, one of the highlights of Mark’s Gospel is on Jesus’ ministry. The many accounts of healing miracles, newness of teaching, great ‘theological’ discourses and parables present to us that in Jesus is the same active desire of the LORD in the Old Testament, “moved with pity…for they are like sheep without a shepherd,” who longs to gather his people.
3. The Christian Faith in the Resurrection. This ‘act of faith’ enables us not to be terrified by it and tremble with fear but strengthens us to profess that our hope in the Resurrection will not be in vain. The promiscuous tempest of ‘Satan,’ strongly rebuked by Jesus himself, though hinders and slows the realization of that great hope in us, will never be victorious because Christ has conquered and destroyed the power of sin and death.
 |
| c/o www.ellenhartson.com |
Finally, as we enter the second Sunday in the season of Lent, let us encourage one another to see the shining Glory of God in the Transfiguration of Jesus and to reflect on this event our life and faith in the light of the mercy and compassion of God, whose promises will be fulfilled for He is forever faithful, and whose love endures forever. Amen.
No comments:
Post a Comment