My Dear People, 

The Transfiguration, the opening event in the second half of Mark’s Gospel, is a revelatory event like Jesus’ baptism that sheds its radiant light on the foretold journey to the cross. Coming right after the announcement of the Passion, it is the visible anticipation—a prophecy—of what Jesus has just revealed about His resurrection and future glory.  For a brief moment the veil of His humble ordinary life is lifted, and the three privileged disciples see Jesus as He really is - His human nature suffused with His divine glory. 

“After six days” is one of the most precise times referenced in the Gospel. This event, burned into the memory of the three apostles (see 2 Peter 1:16:16-18), took place when they were still reeling from Jesus’ words about His Passion (Mark 8:27-9:1).  There is also an allusion to the event on Mount Sinai, where the cloud of God’s presence covered the mountain for six days before God spoke to Moses (Exodus 24:16-17).   Jesus brings only the most intimate circle of His disciples, Peter, James, and John, who were to have prominent roles in the early Church, (Acts 3-4; 12:2) those who would most need to be strengthened in faith so they may lead the others on the arduous road ahead.   He leads them up a high mountain, the “Sinai” of the new covenant, where God’s glory is revealed, not in the thunder, lightning, smoke, and fire of the exodus (Exod. 19:16; 24:17) but in the radiant transfigured face of Jesus. The mountain of the transfiguration has traditionally been identified as Tabor, a majestic hill in Galilee. Often, in the Gospel a mountain is the setting for revelations and key events in the life of Jesus (3:13; 13:3; 14:26).

Jesus was transfigured before them.  His humanity was radiating His majesty as Son of God and the glory that will be fully revealed at His second coming (88; 136).  Even His clothes became dazzling white.  Often in Scripture, clothing is used as a visible expression of the person.  White clothing signifies the holiness that can come only from God. Mark adds the specific detail that no fuller (launderer) on earth could achieve such brightness. This event is a visible confirmation of what Jesus had just said concerning His Father’s glory (8:38). Scripture foretells that in the age to come, the righteous will shine with God’s glory (Dan 12:3; Wis.3:7; Matt. 13:43).  Jesus’ Transfiguration is also a foreshadowing of resurrected humanity.

The transfigured Jesus is accompanied by two great figures of the old covenant, Elijah, the wonder-working prophet, and Moses, the great lawgiver.  Elijah ascended into heaven in a whirlwind (2 Kings 2:11).  Even though Moses had died a natural death (Deut 34-6), Jewish traditions hold that he, too, was taken up to heaven.  Both Moses (Exodus 19:3) and Elijah (1Kings 19:8-12) had encountered God on the “high mountain” of Sinai (also called Horeb) and both had suffered for their infidelity to Him.  Together they signify the totality of the Old Testament with the Law and the Prophets (Luke 16:16; 24:27) bearing witness to Jesus. 

Understandably, Peter desires to prolong this mountaintop experience, so he enthusiastically proposes to make three tents.  However, his enthusiasm is misplaced.  Peter wishes to capture the moment of theophany and has not yet grasped what Jesus has told them: “His glory will come only by way of the cross.”    Peter does not yet realize the full dignity of the one he so recently identified as the Messiah (Mark 8:29).   At that moment he now places Jesus on a level with Moses and Elijah.   Peter’s confusion is partly because he is terrified— an anticipated human reaction to realizing that one is in the presence of God.(see Gen. 28:16-17: Exod. 20:18; Luke 2:9).

Then a cloud came. For the people of Israel, within the context of the exodus, a cloud was the visible sign of God’s presence, the manifestation of His glory (Exodus 19:9,16). This same imagery of “casting a shadow” was used for the cloud that “overshadowed” the tent of meeting which during the time of Moses housed the tabernacle and the Arc of the Covenant. This imagery signifies that God had made His dwelling there in that place (Exodus 40:34 LXX). The New Testament implies that Jesus is the new tabernacle of God’s presence, His permanent dwelling place among His people (see John 2:21). 

The transfiguration, like Jesus’ baptism (Mark 1:11) is a Trinitarian event, with the Holy Spirit’s presence now symbolized by the cloud rather than a dove.  Just as at the Baptism, the heavenly Father gives audible testimony to His beloved Son: “This is my beloved son; listen to Him” (Mark 9:7).   At the baptism, God addresses Jesus directly.  Here He speaks to the disciples revealing an authority that far exceeds that of Moses and Elijah.  This testimony to Jesus on the mountain, along with His statement at the baptism, are the only recorded words of the Father in the Gospels. This implication establishes that Jesus is the fullness of all that God has to say to humanity.  Jesus is the personification of The Word.  The command to Listen to Him recalls Moses’ promise that God would one day raise up “a prophet like me. . . from among your own kinsmen….to Him you shall listen” (Deut. 18:15).  The disciples are to listen to everything Jesus has to say, but especially in the context of the conversation that has just transpired concerning His prophecy, His messianic suffering, and its implications for them (Mark 8:31-38). They have been shown a glimpse of the road that lies before them.  Should they listen and obey His commands all the way to the cross, their destiny will be joined to His, and in the end, they too will be transfigured with divine glory. 

At the pinnacle of this experience, the disciples suddenly find themselves alone with Jesus. Moses and Elijah have already accomplished their tasks, but Jesus must now complete the Father’s plan by bearing the cross alone.   His own life and mission will be the fulfillment that transcends all that took place in the Old Testament. 

Yours in Christ, 

Fr. Vincent Clemente