WHY DID CHRIST CALL HIS DISCIPLES TO WITNESS THE TRANSFIGURATION?

Today we celebrate the transfiguration event, which occurred on Mount Tabor. It is a significant event that holds deep theological symbols as it reveals Christ’ divine and human nature, and serves as a bridge between His earthly ministry and His heavenly glory. This celebration gives us glimpse of the glory of heaven, especially when we begin to doubt our faith in the midst of suffering. It gives us a clue of eschatology by confirming the reality of the kingdom of heaven and the reward for the just and faithful. The transfiguration event reminds us that one day, in heaven, we will experience the radiant splendor of God’s divine presence. 

It is on this note, that the first reading, from the book of Daniel, describes the vision of God’s heavenly court, where He sits in judgment, surrounded by myriads of angels and clothed with splendor (Dan 7:9-10). The vision has a representation of God, seated on a throne with divine glory. This awe-inspiring image resonates with the Transfiguration scene, where Christ was transfigured before His disciples, and His divine nature is revealed in radiant glory. The second part of the reading (vv. 13-14) foretells the coming of the “Son of Man,” who, will be giving dominion and a kingdom that will last forever, indicating the coming of the Messiah. This prophecy finds its fulfilment in the person of Christ, who on the mountaintop, was acknowledged by the voice from heaven as the beloved Son of God. The Transfiguration event exposes  the glory of Christ and the eternal kingdom. To comprehend this event better, we may likely ask: why did Christ expose to his disciples His glory and the glimpse of heaven? What is significant about this feast? 

The three Synoptic gospels (Matthew, Mark and Luke) place the transfiguration event immediately after Peter’s declaration of the identity of Jesus Christ when he asked, “Who do people say that I am?” and “Who do you say I am?” after various responses, Peter said, “You are the Messiah” (Mt. 16:13-20). Though, the Jewish understanding of the Messiah is one that will be a conqueror, who will neither end in agony on the cross, nor suffer. With this, Christ realized his mission was at stake and must let them know his type of messiahship, the Messiah that must go to Jerusalem to suffer, which is contrary to their general belief of the Messiah. This became the hardest truth for them, the choice of following Christ and the cost of discipleship, to deny oneself, take up one’s cross and follow Christ. They had no idea of the reward of following Christ, they were not so sure if any reward was attached to the cross of Christ. It was because of their doubt that Christ took with him Peter, James and John to the mountain. “Before them he was transfigured and his face shone like the sun, and his garment became white as light” (v.2). 

This event reminds us that there are many parallel between Moses in Exodus 24 and Christ at the Transfiguration on the mountain. Moses’ face shone so brightly that the people were frightened and Moses had to wear a veil over his face (Ex 34:29-35). The disciples know the Moses story and surely make this connection. Both incidents occurred on the mountain; both involve Moses; in both incidents, God spoke from the cloud and both expresses the glory of the Lord and inspire fear. In Deut. 18:15 Moses promised that God will raise up a prophet like him and in the Transfiguration, we understood Christ as the new Moses, the Son of God, and both had similar mission to set the people free from slavery and sin. In parallel to the first reading, in the vision of Daniel, “His clothing was white as snow, and the hair of his head like pure wool” (Dan 7:9). In the Transfiguration event, “His face shown like the sun, and his garment became white as light” (Mt 17:2). 

To clear the doubt of the disciples about the Messiah, Moses and Elijah had to appear to them in glory. While Matthew and Mark tell us Moses and Elijah were talking with Jesus, Luke is the only gospel that tells us of the content of their discussion, “They spoke of his exodus, which he was to accomplish in Jerusalem” (Lk. 9:31). This also provides a parallel with Moses, who led the Exodus from Egypt, and the Exodus which Moses and Elijah spoke of was the death of Jesus Christ, “which he was about to accomplish at Jerusalem” (v.31). While the Exodus from Egypt led God’s people to the Promise Land, the Exodus of Christ will lead us to the Kingdom of God and the Transfiguration event reveals the glory of God’s Kingdom to these three privileged disciples. As if that was not enough, the voice of God from the cloud said, “This is my beloved Son, with whom I am well pleased; listen to him!” (Mt 17:5). God bearing witness to the Son of God, to whom we must pledge our obedience and worship. 

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” (Mt. 17:9). This is what is at play in the second reading from the second letter of St. Peter, who was a witness of the Transfiguration. The reading emphasizes the reliability and authenticity of the apostolic witness to the event. It encourages believers to pay attention to the prophetic message of Christ’s divine glory during the event. The reading reinforces Christ’ divine nature and the transformative impact of this event on us. 

In a nutshell, today’s celebration identifies Christ as the Son of man, also known as the Son of God, who is given eternal dominion. The Son of God fulfills the messianic prophecy, and the transfiguration event reveals his divine nature and future glory. Importantly, the Transfiguration event should transform us from darkness to light, vices to virtues, weakness to strength, unforgiveness to forgiveness, hatred to love, division to unity, evil to good, and from mortals to immortals. We just need to listen to Him.

Happy Sunday!
Fr. Ken Dogbo, OSJ